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I.    D ESBR1  \\l».  Bishop  of  Bi  ri  inqton,  \  i 


THE   ISRAELITE   BEFORE  THE  ARK  OF  THE 

COVENANT  AND  THE  CHRISTIAN 

BEFORE   THE  ALTAR 

OR 

A  HISTORY 

OF    THE 

WORSHIP  OF  GOD. 

IN    TWO    PARTS. 


PART    I. 

THE  WORSHIP  OF  GOD  AMONG  THE  CHILDREN  OF  ISRAEL 
BEFORE  THE  DAYS  OF  JESUS  CHRIST. 

PART     II. 

THE  WORSHIP  OF  GOD  SINCE  THE   DAYS  OF  JESUS  CHRIST 

OR  THE  RITES,  CEREMONIES  AND  SACRIFICE 

OF  THE    CATHOLIC    CHURCH. 


L    DE  GOESBRIAND, 
// 

BISHOP  OF  BURLINGTON,  VT. 


BURLINGTON  : 
THE  FREE  PRESS  ASSOCIATION, 

PRINTERS. 


COPYRIGHTED  BY  L.    DB  GOESBRIAND,  DECEMBER    l^IH.    [890, 


LOAN  STA 


IMPRIMATBI  I . 
LUDOVICUS,  EP.  BURLINGTON]  NSIS, 


1  n 


REFACE. 


The  rites  of  the  Catholic  church,  but  especially  the  solemn  celebra- 
tion of  the  mass,  have  always  been  a  subject  of  admiration  to  these  out- 
side its  pale,  and  to  her  children  they  are  and  shall  continue  to  he  a 
cause  of  instruction  as  they  are  a  source  of  consolation  and  sanctifica- 
tion.  Belief  in  the  Divinity  of  Jesus  Christ  and  in  His  presence  on  the 
altar  enable  the  Catholic,  at  least  in  a  greal  measure,  to  understand  ami 
appreciate  the  beauty  and  utility  of  our  Divine  worship.  But  in  order 
to  perfectly  understand  the  origins  and  meaning  of  our  rites  and  cere- 
monies, both  the  Catholic  and  the  outsider  should  lie  well  acquainted 
with  the  worship  of  the  children  of  Israel  and  with  the  life  and  sayings 
of  our  Saviour  Jesus  Christ. 

The  holy  Bible  is  the  book  which  contains  the  laws,  rites  and  cere- 
monies which  God  gave  and  instituted  as  the  mode  to  he  used  by  His 
people  to  worship  Him.  But  the  Bible  does  not  contain  a  continuous 
history  of  the  worship  of  God  before  the  days  of  Christ. 

There  are  undoubtedly  a  great  number  of  persons  who  have  read  the 
old  testament  many  times,  and  have  but  imperfect  ideas  regarding  the 
moral  laws  of  the  Jews,  their  sacrifices,  the  Tabernacle  and  the  temple. 
the  pontiff,  the  priests  and  the  Levites,  their  feasts,  the  office  of  their 
prophets,  the  high  degree  of  heroism  attained  by  the  faithful  observers 
of  the  law.  Many  are  constant  readers  of  the  Bible  and  remain  under  the 
impression  that  the  worship  introduced  by  Moses  was  quite  unworthy 
of  the  Creator.  Yet  that  worship,  having  been  instituted  by  Almighty 
God,  was  most  admirable.  We  intend  in  tin.-,  work  to  give  a  continuous 
history  of  religion  under  the  old  dispensation.  This  history  might  be 
more  complete:  but  we  think  it  sufficiently  so,  and  we  hope  that  its 
perusal  will  be  pleasant  reading  as  it  is  simply  a  real  history  or  relation 
of  facts  connected  with  the  worship  of  God.  To  the  relation  of  facts 
we  have  added  descriptions  of  places,  buildings,  and  we  have  tran- 
scribed many  psalms  and  connected  them  with  the  events  on  whose 
occurrence  they  were  composed. 


A/l^Q 


IV.  PREFACE. 

Our  chief  object,  however,  in  writing  this  iir>t  part  of  the  bibtory  of 
Divine  worship  has  been  to  provide  our  readers  with  a  key  to  understand 

I  lie  life  of  the  Saviour,  so  often  promised  and  prefigured  in  the  books  of 
the  Old  Testament,  so  ardently  desired  by  the  just  who  lived  under  it. 
How  could  we  fully  understand  the  sayings  and  actions  of  Jesus  Christ 
if  we  had  no  knowledge  of  the  country  wherein  He  liv<  d,  of  the  taber- 
nacle, the  temple,  the  Patriarchs,  the  manna,  etc.  which  lie  continually 
quoted  in  his  discourses? 

In  the  chapters  which  relate  to  the  kingdoms  of  Israel  and  of  Juda. 
and  to  the  captivities  of  Ninive  and  Babylon,  the  reader  will  find  facte 
relating  to  the  worship  of  God  among  the  Israelites  which  were  but 
little  known  up  to  this  time  For  such  information  we  are  much  indebted 
to  the  great  work  of  Rev.  Father  Vigouroux— (La  Bible  et  les  D<  covverti  a 
Moderne8.)  In  the  application  of  many  of  the  psalms  to  events  in  the 
religious  history  of  the  Jews,  we  have  followed  well  known  commenta- 
tors, and  chiefly  among  them  the  work  of  Father  Le  Hir  on  the  psalms. 

To  the  history  of  the  worship  of  God  under  the  old  law.  we  have 
added  in  a  second  part,  A  History  of  the  Worship  of  God  since  the  days 
oj  Jesus  Christ,  or  Rites  mid  Ceremonies  of  tin-  Catholic  Church.  The 
second  part  will  begin  with  a  life  of  our  Saviour,  where  we  will  show  bow- 
it  is  connected  with  our  rites  and  ceremonies,  and  from  the  considera- 
tion of  his  examples  we  shall  pass  to  the  subject  of  the  great  act  of 
worship  which  he  has  instituted  and  commanded  to  be  performed.  We 
hope  that  alter  the  reading  of  this  work  some  at  least  will  he  convinced 
of  the  truth  of  the  words:  "  Thee,  the  Holy  Church  throughout  the 
world,  does  acknowledge." 

In  writing  this  work  we  have  intended  to  benefit   the  laity  partial 
larly,  and   wish  it   to  be  spread  extensively  among  (he  people  of  our 
diocese,  among  which    we   have   lived  so    long,  and    to   whom    we  dedi- 
cate it. 

.May  Almighty  bless  all  who  will  read  it. 

The  Bishop  of  Burlington. 

Sept.    is,    1890. 


INDEX 

TO 

THE  HISTORY  OF  THE  WORSHIP   OF  GOD. 


PART    1. 

The  worship  of  god  among  the  children  of   Israel   before   the 
days  of  our  lord  jesus  christ. 

CHAPTER  I. 

PAGK. 

Divine  worship — its  necessity 1 

CHAPTER  II. 

The  worship  of  god  from  adam  to  this  covenant  on  bit.  sinai.  <> 

CHAPTER  III. 

The  covenant— the  ten  commandments— ceremonial  laws  ...  21 

.Section   1.    The  covenant. 21 

Section  2.    The  ten  commandments 23 

Section  3.    The  ark  of  the  covenant - ...  - —  24 

Section  4.    The  tabernacle 26 

Section  5.    The  court  of  the  tabernacle — 27 

Section  6.    Furniture  of  the  tabernacle  and  its  court 28 

Section  7.    Ministers  of  the  tabernacle— the  high  priest...  29 

.Section  8.    The  priests 32 

Section  9.    The  Levites. 84 


VI.  INDEX. 

PAGE 

CHAPTER  IV. 
Sacrifices— their  different  kinds— ceremonies 3? 

CHAPTER  V. 
From  the  death  of  Moses  to  David 43 

CHAPTER  VI. 
David. 

motion  1.     His  early   history 50 

Section  2.    His  psalms. 52 

CHAPTER  VII. 
Jerusalem  in  the  days  of  David 56 

CHAPTER  VIII. 

Bringing  of  the   ark — psalms   composed  on   that  occasion— 
wise    regulations    for  the  worship  of  god  about    the 

tabernacle.  . 58 

Section  1.    Bringing  of  the  ark. 58 

Section  2.    Psalms  composed  on  that  occasion. . .    (51 

Section  3.    Wise  regulations  for  the -worship  of  god  about 
the  tabernacle 86 

CHAPTER  IX. 
David's  power— his  sin— penance  -trials— psalms  composed  rv 

HIM  ON  THOSE    OCCASIONS 68 

CHAPTER  X. 
M OUNT  MORIAH — THE  SITE  OF  Till'.  TEMPLE  •'•' 

«  IIAPTER  XI. 
THE  LAST  DAYS  OF  DAVID -:: 


INDEX.  VI  l. 

PAGB 

CHAPTER  XII. 

Section  1.    Solomon - '•Il 

Section  2.    The  building  of  the  temple - ->s 

Section  3.    Its  dedication -  1(,:! 

Section  4.    The  fall  of  solomon -  -  111 

Section  5.    Devout  worshippers  in  the  temple 117 

CHAPTER  XIII. 

Division  OF  THE  KINGDOM  OF  SOLOMON — THE  KINGDOM  OF  ISRAEL- 
worship  of  god  among  the  separated  tribes 120 

Section  1.    Division  of  the  kingdom  of  solomon 120 

Section  2.     The  kingdom  of  israel... -  121 

Section  3.    The  prophets ---  125 

Section  4.    Eli  as  the  prophet  in  the  kingdom  of  israel 127 

Section  5.    Miciieas  132 

Section  6.     Eliseus -   136 

CHAPTER  XIV. 
History  of  tobias ..  141 

CHAPTER  XV. 

FaSTINU— ITS  EFFICACY— JONAS   AND  THE    NIN1V1TES..  .     165 

CHAPTER  XVI. 
The  KINGDOM  OF  JUDA L68 

Section  1.     Doings  of  s<  >m e  i  >f  its  kings 168 

Section  2.    Isaias 181 

Section  3.    King  ezechias 187 

CHAPTER  XVII. 

END  OF  THE   KINGDOM   OF  JUDA .     ...      208 


Vlll.  INDEX. 

PAGE. 

CHAPTER  XVIII. 

the  captivity  of  babylon ..  208 

Section  1.    Jkremias 808 

Sections.    Dangers  to  which   the  faith  of  the  jews  were 

EXPOSED .  . ...    .    .    217 

Section  :!.     Mission  of  the  prophets  during  the  captivity 320 

Section  4.    Baruch  and  idolatry .   .  222 

Section  5.  Ezechiel — his  labors  among  the  captives  of  tellabib  328 

Section6.     Daniel— his  actions  and  prophecies 242 

CHAPTER  XIX. 

en 1 )  of  the  captivity .  361 

Section  1.    Edict  of  cyrus— return  of  two  colonies 381 

Section  2.    Building  of  the  temple .  .  392 

CHAPTER  XX. 
Prom  the  return  of  the  captives  of  babylon  to  the  appear- 
ance OF  JESUS  CHRIST .    803 

Section  1.    The machabees 303 

sk<  ition  3.    Terrible  punishments  of  blasphemers 822 

Section:;       ADMIRABLE   EXAMPLES  <>f  OBEDIENCE  TO  THE  LAWS  OF 

GOD— CONCLUSION  -    331 


A  HISTORY  OF  THE  WORSHIP  OF  GOD. 


CHAPTEE  I. 

DIVINE    WORSHIP.       ITS    NECESSITY. 

How  better  can  we  begin  to  speak  of  the  worship  of  God 
than  by  relating  the  conversation  of  the  Saviour  with  the  woman 
of  Samaria?  The  well  of  Jacob,  at  which  it  took  place,  is  well 
known  to  pilgrims  who  travel  from  Jerusalem  to  Galilee.  It  is 
about  forty  miles  from  Jerusalem,  and  the  most  remarkable 
stopping  place  after  leaving  the  great  city.  In  the  days  of  our 
Lord  there  stood  at  a  short  distance  from  the  well,  the  famous 
city  of  Sichem.  but  that  ancient  city  has  been  destroyed  long 
since,  and  in  its  stead,  there  stands  now  the  city  of  Naplouse. 
The  city  of  Samaria  lay  further  away  to  the  north,  and  the 
woman  herself  was  from  the  province,  not  from  the  city  of 
Samaria.  Near  the  well  of  Jacob,  there  stood,  one  on  each  side 
of  the  valley.  Mount  Ebal,  and  the  celebrated  Mountain 
Garizim.  The  inhabitants  of  Samaria,  although  they  adored 
the  true  God,  had  in  reality  rebelled  against  Him  :  they  were 
shismatics,  not  recognizing  the  priesthood  appointed  by  Al- 
mighty God,  nor  worshipping  Him  in  the  temple  of  Jerusalem 
where  sacrifices  were  to  be  exclusively  offered  to  Him.  They 
had  raised  altar  against  altar,  and  built  for  the  purpose  of 
divine  worship,  another  temple  on  Mount  Garizim.  On  this 
account,  and  for  other  reasons,  there  existed  a  deep  hatred  be- 


•J  A    HISTORY    OF   THE    WORSHIP   OF   GOD. 

tween  the  two  nations,  bo  that  the  greatest  insult  which  could 
be  offered  to  a  Jew,  was  to  call  him  a  Samaritan.  We  Bhall  now 
relate  the  conversation  of  the  Samaritan  woman  with  our  Saviour. 
Ii  is  one  dt'  the  most  beautiful  pages  of  the  Gospel. 

(')  ••  Ee  cometh  therefore  to  a  city  of  Samaria  which  is  called 
Si. •hem.  near  the  piece  of  ground,  which  Jacob. gave  to  his  son 
Joseph.  Now  Jacob's  well  was  there.  Jesus,  therefore,  being 
wearied  with  his  journey,  sat  thus  on  the  well.  It  was  about 
the  sixth  hour.  There  cometh  a  woman  from  Samaria  to  draw 
water.  Jesus  saitli  to  her.  give  me  to  drink."  The  thirst  which 
lie  felt  for  the  salvation  of  her  soul  was  greater  than  that  which 
parched  his  throat  at  this  sixth,  that  is  according  to  our  mode 
of  speaking,  at  this  twelfth  hour  of  the  day.  "The  Samaritan 
woman  says  to  him:  how  dost  thou,  being  a  dew  ask  of  me  to 
drink,  who  am  a  Samaritan  woman  ?  for  the  Jews  do  not  com- 
municate with  the  Samaritans.  Jesus  answered  and  said  to  her: 
•'if  thou  did'st  know  the  gift  of  God."  If  thou  did'st  know  the 
grace  offered  to  thee,  ••and  who  it  is  who  saith  to  thee,  give  me 
to  drink,  thou  perhaps  wouldst  have  asked  of  Him.  and  he  would 
have  given  to  thee  living  water."  This  was  language  incompre- 
hensible to  this  woman.  •"The  woman  saith  to  Him:  Sir. 
thou  hast  nothing  wherein  to  draw,  and  the  well  is  deep;  whence 
then  hast  thou  living  water?  Art  thou  greater  than  our  father 
Jacob,  who  gave  us  the  well,  ami  drank  thereof  himself,  and  his 
children,  and  his  cattle?"  This  was  as  much  as  to  ask,  hast 
thou  discovered  a  well  containing  more  excellent  and  plentiful 
water,  t ban  t his  well  of  Jacob  ? 

"  Jesus  answered  and  said  to  her  :  whosover  drinketh  of  this 
water,  shall  thirst  again  :  but  he  that  shall  drink  of  the  water 
that  I  shall  u'nc  him.  shall  not  thirst  forever.  But  the  water 
which  I  -hall  i_ri\e  him.  shall  become  in  him  a  fountain  of  water. 

St.  John,  c  iv. 


A    EIST0R1    OF  THE    WORSHIP   OF  GOD.  :; 

springing  up  unto  everlasting  life."  The  Saviour  had  pointed 
to  Divine  grace,  and  to  its  effects  in  the  souls  of  Mis  future  dis- 
ciples. "The  woman  saith  to  Him:  Sir,  give  me  this  water, 
thai  I  ma\  nut  thirst,  nor  come  hither  to  draw."  Light  was  bj 
degrees  entering  this  well  disposed  soul.  Jesus  Christ  will  now 
draw  her  attention  to  the  state  of  her  soul,  and  induce  her  to 
repent  and  to  hope.  "Jesus  saith  to  her,  go,  call  thy  husband, 
and  come  hither.  The  woman  answered  and  said,  I  have  no 
husband.  Jesus  said  to  her  :  thou  hast  said  well,  thou  hast  no 
hushand;  for  thou  hast  had  live  husbands,  and  he  whom  thou 
now  hast,  is  not  thy  husband.  This  thou  hast  said  well." 
What  other  traveller,  just  arrived  from  Jerusalam,  could  have 
known  the  sad  history  of  this  unfortunate  woman,  except 
through  a  revelation  from  heaven  ?  The  poor  woman  of  Sama- 
ria understood  it.  "The  woman  says  to  him:  Sir,  I  perceive 
that  Thou  art  a  prophet."  The  well  of  Jacob  was  near  Mount 
Garizim  on  which  stood  the  temple  wherein  she  and  her  Schis- 
matic co-religionists  used  to  offer  sacrifice  to  God.  Glad  to  turn 
the  subject  to  a  conversation  less  mortifying  to  her  pride,  she 
continues,  "our  fathers  adored  on  this  mountain;  and  you  say 
that  at  Jerusalem,  is  the  place  where  men  must  adore.  Jesus 
saith  to  her.  woman  believe  me.  the  hour  cometh,  when  you 
shall  neither  on  this  mountain,  nor  in  Jerusalem  adore  the 
father."  After  the  establishment  of  the  church  of  the  Messiah. 
expected  by  both  the  Jews  and  the  Samaritans,  the  offering 
of  sacrifice  was  not  to  be  attached  to  one  place  to  the  exclusion 
of  others.  *  *  *  Our  Lord  continues  :  "  The  hour  cometh 
and  now  is.  when  the  true  adorer  shall  adore  the  father  in  spirit 
and  in  truth.  For  the  father  also  seeketh  such  to  adore  Him. 
God  is  a  spirit,  and  they  that  adore  Him,  must  adore  Him  in 
spirit  and  in  truth.  The  woman  saith  to  Him:  1  know  that 
the  Messiah  cometh    (who  is  called  Christ),  therefore  when  He 


4  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

is  come,  He  will  tell  us  all  things.  Jesus  says  to  her:  I  am  He, 
who  am  speaking  with  thee."  An  now  the  eyes  of  the  Samaritan 
woman  are  fully  opened.  She  believes,  she  loves,  she  hopes; 
she  hastens  to  acquaint  her  friends  aud  acquaintances  with  the 
presence  of  an  extraordinary  being  who  has  told  her  of  ''all 
things  whatever  she  had  done  :  "  they  come  to  the  well  of  Jacob 
to  see  Him,  and  after  listening  to  the  words  of  Jesus  Christ 
tiny  believe  and  declare  that  "  this  is  indeed  the  Saviour  of  the 
world."'  He  who  was  to  teach  men  to  adore  God  in  spirit  and 
in  truth. 

Why  should  we  lose  time  in  demonstrating  that  all  are  bound 
to  offer  interior  worship  to  God  ?  Our  own  heart,  the  considera- 
tion of  ourselves,  of  all  the  wonders  which  surround  us,  induce 
and  invite  us  to  praise,  to  love  God,  to  hope  in  Him,  for  this  is 
to  adore  Him.  Let  us  rather  listen  to  the  psalmist  and  unite 
with  the  sentiments  which  he  expresses,  and  confess  to  God  that 
we  owe  to  him.  as  to  our  Creator,  both  interior  and  external 
worship. 

"Bless  the  Lord,  0  my  soul  :  0  Lord,  my  God,  thou  art 
exceedingly  great.  Thou  hast  put  on  praise  and  beauty,  and 
art  clothed  with  light  as  with  a  garment.  Who  stretch c.-t 
heaven  like  a  pavillion  :  who  coverest  the  higher  rooms  thereof 
with  water  :  who  makest  the  clouds  thy  chariot  :  who  walkesl 
upon  the  wings  of  the  winds  :  who  makest  thy  Angels  spirits, 
and  thy  ministers  a  burning  lire  :  who  hast  founded  the  earth 
upon  its  own  basis  :  it  shall  not  be  moved  for  ever  and  ever. 
The  deep  like  a  garment  is  its  clothing  :  above  the  mountains 
-hall  the  waters  stand.  At  thy  rebuke  they  shall  flee  :  at  the 
voice  of  thy  thunder  they  shall  fear.     The  mountains  ascend, 

and  the  plains  descend  into  the  place  winch  thou  hast  founded 
for  them.  Thou  hast  set  a  hound  which  they  shall  not  pass 
over:    neither    shall    they    return    to    cover    the    earth.       Thou 


A    BISTORT    OF   THE    WORSHIP    OP   GOD.  5 

sendest  forth  springs  in  the  vales  :  between  the  midst  of  the 
bills  the  waters  shall  pass.  All  the  beasts  of  the  field  shall 
<lrink  :  the  wild  asses  shall  expect  in  their  thirst.  Over  them 
the  birds  of  the  air  shall  dwell  :  from  the  midst  of  the  rocks 
they  shall  give  forth  their  voices.  Thou  waterest  the  hills  from 
the  upper  rooms:  the  earth  shall  be  filled  with  the  fruit  of  Thy 
works,  bringing  forth  grass  for  cattle  and  herb  for  the  service  of 
men.  That  Thou  mayest  bring  bread  out  of  the  earth  :  and 
that  wine  may  cheer  the  heart  of  man.  That  he  may  make  the 
face  cheerful  with  oil  and  that  bread  may  strengthen  man's 
heart.  The  trees  of  the  field  shall  be  filled,  and  the  cedars  of 
Libanus  which  He  hath  planted  :  there  the  sparrows  shall  make 
their  nests.  The  highest  of  them  is  the  house  of  the  heron. 
The  high  hills  are  a  refuge  for  the  harts,  the  rock  for  the  irchins. 
He  hath  made  the  moon  for  seasons  :  the  sun  knoweth  his  going 
down.  Thou  hast  appointed  darkness,  and  it  is  night:  in  it 
shall  all  the  beasts  of  the  woods  go  about.  The  young  lions 
roaring  after  their  prey,  and  seeking  their  meat  from  God.  The 
sun  ariseth.  and  they  are  gathered  together  :  and  they  shall  be 
down  in  their  dens.  Man  shall  go  forth  to  his  work  and  to  his 
labour  until  the  evening.  How  great  are  thy  works,  0  Lord  ! 
Thou  hast  made  all  things  in  wisdom  :  the  earth  is  filled  with 
Thy  riches.  So  is  this  great  sea.  which  stretcheth  wide  its 
arms  :  there,  are  creeping  things  without  number  :  creatures 
little  and  great.  There,  the  ships  shall  go.  This  sea-dragon 
which  thou  hast  formed  to  play  therein.  All  expect  of  Thee 
that  Thou  give  them  food  in  season.  What  Thou  givest  to 
them  they  shall  gather  up  :  when  Thou  openest  Thy  hand  thev 
shall  all  be  filled  with  good.  But  if  Thou  tamest  away  Thy 
face,  they  shall  be  troubled  :  Thou  shalt  take  away  their  breath, 
and  they  shall  fail,  and  shall  return  to  their  dust.  Thou  shalt 
send  forth  Thy  spirit  and  they  shall  be  created  :  and  Thou  shalt 


6  A    HISTORY    OF   THE    WOESHIP   OF   GOD. 

renew  the  face  of  the  earth.  May  the  glory  of  the  Lord  endure 
forever  ;  the  Lord  shall  rejoice  in  His  works.  He  looketh  upon 
the  earth  and  tnaketh  it  tremble;  He  toucheth  the  mountains 
and  they  smoke.  I  will  sing  to  the  Lord  as  long  as  1  live  :  I 
will  sing  praise  to  my  Gk>d  while  I  have  my  being.  Lei  my 
speech  be  acceptable  to  Him  :  hut  I  will  take  delight  in  the 
Lord.  Let  sinners  be  consumed  out  of  the  earth,  and  the  unjust, 
so  that  they  he  no  more:  0  my  soul,  hless  thou  the  Lord.(') 


CHAPTER  II. 

THEWORSHIP   OF   GOD    FROM    AIUM    TO  THE  COVENANT  OS  SINAI. 

They  who  sincerely  desire  to  serve  Grod  understand  full  well 
that  mi  external  act  of  worship  pleases  Him,  unless  it  be  accom- 
panied by  interior  sentiments  of  devotion.  God  looks  at  the 
heart,  requires  to  be  adored  in  spirit  and  in  truth.  Let  no  man. 
however,  deceive  himself,  by  refusing  to  offer  exterior  homage 
to  his  Creator.  Himself  has  been  pleased  to  reveal  to  men  what 
is  pleasing  or  nnacceptable  to  Him  in  matters  of  worship.  We 
have  simply  here  to  consult  the  records  of  past  ages. 

That  Adam,  our  first  parent,  has  been  saved  is  a  fact  made 
known  to  us  by  the  Scripture  ;   and  we  have   therefore  to  infer 

that  it    was    hy  prayer,  adoration,    thanksgiving    and    Borrow    for 

Bin,  that  be  obtained  the  pardon  of  his  detestable  crime.  Al- 
though the  Scripture  is  silent  as  to  the  manner  of  his  worship, 
although  ii'>  altar  is  mentioned  as  having  been  raised  hy  him. 
we  think  that  there  never  was  a  man  who  offered  more  sacrifices 

(')  \'>.  oiii. 


A    II1STOUV   OF   THE    WOBSHIP   OF   GOD.  ( 

to  God,  qo  one  who  accompanied  bis  offerings  with  more  bitter 
tears,  with  more  fervent  prayers,  than  Adam.  We  fancy  thai 
among  the  saints  of  heaven  there  is  not  one  who  made  a  longer 
or  more  severe  penance  than  he  did.  as  there  is  none  of  them 
who  was  as  guilty  as  he  was. 

Of  the  two  first  sons  of  Adam  the  Scripture  says. 
"And  Abel  was  a  shepherd,  and  Cain  a  hnsbandman.  And 
it  came  to  pass  after  many  days,  that  Cain  offered,  of  the 
I'rnits  of  the  earth,  gifts  to  the  Lord.  Abel  also  offered 
of  the  firstlings  of  his  ilock,  and  of  their  fat  :  and  the 
Lord  had  respect  to  Abel  and  to  his  offerings.  But  to  Cain  and 
his  offerings  He  had  no  respect."  (')  God  therefore  was  pleased 
with  the  exterior  sacrifice  of  Abel ;  and  commentators  aver  that 
in  token  of  approbation,  He  caused  fire  to  come  down  from 
heaven  and  consume  the  victims  offered  by  him.  The  offerings 
of  Cain  did  not  prove  acceptable  because  the  gifts  were  of  no 
value  in  themselves,  and  were  not  accompanied  with  interior 
sentiments  of  love,  respect  and  gratitude. 

Little  as  we  know  of  the  history  of  man  before  the  flood, 
we  may  rightly  conjecture  that  before  the  days  of  Noah,  public 
worship  had  been  introduced  amongst  the  children  of  Adam  : 
for  Enos  "began  to  call  upon  the  name  of  the  Lord,"  that  is,  to 
worship  Him  in  public  assemblies.  And  it  is  equally  right  to 
infer  that  there  were  then,  men  appointed  to  minister  at  the 
altars  of  the  true  (iod,  although  the  heads  of  families  or  com- 
munities, often  acted  in  that  capacity. 

Since  the  flood. — The  name  holocaust,  we  find  for  the  first 
time  mentioned  in  the  Scriptures  in  the  history  of  Noah. 
After  he  had  came  out  of  the  ark  he  "built  an  altar  un- 
to the    Lord  :     and    taking   of   all    cattle   and  fowls    that     wwr 

(')    Gen.  c.  iv. 


8  \    HISTORY   OF   THE    WORSHIP   OF   GOD. 

dran.  offered  holocausts  upon  the  altar,  and  the  Lord  smelled 
a  Bweet  savour  and  said.  I  will  no  more  curse  the  earth  *  * 
*  (').       We    may  notice   here  that  Noah  ottered,  not  one, 

but  many  sacrifices,  and  that  these  were  holocausts,  that,  is, 
sacrifices  in  which  the  victim  was  offered,  immolated  and  wholly 
burnt  up.  The  generosity  and  devotion  of  this  patriarch  was 
rewarded  by  the  great  promises  made  to  him  at  the  same  time, 

In  the  history  of  the  great  patriarchs,  Abraham,  Isaac  and 
Jacob,  there  is  nothing  so  touching  as  their  constant  attention 
to  build  altars  to  the  Lord,  in  places  where  they  had  received  of 
of  Him  some  great  favor,  and  to  return  to  those  altars  in 
order  to  call  upon  the  Lord.  If  the  sacrifices  offered  by  Adam 
must  have  been  generally  sacrifices  for  sin.  those  of  the  great 
patriarchs  whose  lives  were  so  pure  were  undoubtedly  peaceful 
offerings,  whose  end  was  to  return  thanks  to  God,  or  to  pray  for 
new  blessings. 

We  have  seen  that  heretofore  men  had  offered  to  God  sacri- 
fices of  animals,  and  these,  be  it  remarked,  were  of  those  which 
were  considered  as  clean  animals  ;  that  they  had  also  offered  to 
Him  of  the  fruits  of  the  earth,  and  that  those  sacrifices  were 
offered  through  a  motive  of  devotion.  But  in  the  history  of 
Abraham,  the  great  patriarch,  we  read  of  a  sacrifice  of  a  different 
kind.  This  was  the  offering  of  bread  and  wine  made  by  Melchis- 
edeck,  King  of  Salem.  It  would  seem  that  as  bread  and  wine 
are  the  food,  and,  as  it  were,  the  life  of  men.  the  Creator  desired 
them  to  be  offered  to  Him  as  a  solemn  acknowledgment  of  His 
power  of  life  and  death,  and  that  we  are  indebted  to  His  provi- 
dence only,  for  the  benefit  of  our  continued  existence.  The 
bread  and  wine  were  ottered  by  Melchisedeck,  hertttisehB  was  the 
priesi  of  the  most  high  God.  (9)     Of  this  sacrifice  of    Melchise- 

i1)    ( tenes.  viii.  '.'u  et  seq. 

(-)    Gen.  xiv. — "For  be  was  a  priest  of  the  most  high  God." 


A    HISTOKY    OF    THE    WORSHIP    OF   GOD.  0 

deck  the  church  Bays,  (')   "Thai  the  Lord  accepted  it  vrithfavor- 

able  and  gracious  countenance:  that  Melchisedeck,  the  high 
priest  of  God,  offered  unto  Him,  a  holy  sacrifice,  an  unspotted 
victim."  Melchisedeck  whose  name  signifies  king  of  justice, 
was  king  of  Jeruaslem  (Salem)  the  city  of  peace.  Abraham,  re- 
turning from  I  [oba,near  Damascus,  to  Mambre  after  the  slaughter 
of  Chodorlahamor,  and  his  allies,  who  had  plundered  the  cities 
of  Sodom,  Gomorrha  and  others,  and  carried  away  Lot  and  a 
number  of  other  captives,  must  have  come  through  Salem,  (Jeru- 
salem), as  they  do  now,  who  come  from  Damascus  to  Egypt ; 
and  here  a  sacrifice  of  bread  and  wine  is  offered  in  honor  of  his 
victory. 

The  high  priest  of  God  "blesseth"  the  Patriarch,  standing, 
as  it  appears  upon  the  mountain,  between  God  and  mankind. 
"  and  said  blessed  be  Abraham  by  the  most  High  God,  who 
created  heaven  and  earth,  and  blessed  be  the  most  high  God,  by 
whose  protection  the  enemies  are  in  thy  hands."  (a)  We  have 
here  a  priest,  a  mediator  between  God  and  men.  His  dignitv  is 
acknowledged  by  the  holy,  venerable  patriarch  who  returns  from 
Damascus  loaded  with  spoils,  and  acknowledges  His  inferiority 
by  offering  to  the  priest  a  tithe  of  all  the  spoils.  Salem  or  Jeru- 
salem was  at  least  in  part  built  upon  Mount  Moria.  In  the 
course  of  ages  another  Melchisedeck  was  to  offer  a  still  more  ac- 
ceptable sacrifice  on  this  mountain  ;  but  till  the  time  comes  for 
us  to  speak  of  the  Son  of  God,  priest  for  ever  according  to  the 
order  of  Melchisedeck,  let  us  not  forget  the  prototype  nor  the 
place  wherein  he  offered  his  sacrifice. 

Whilst  tracing  the  history  of  the  worship  of  God  by  the 
offering  of  sacrifices,  we  fancy  that  we  hear  resounding  in  our 
ears   the  w..rds  of  Jehovah  the  Creator,   "I  am  the  Lord  thy 

(,')  In  the  canon  of  the  mass. 
(")  Gen.  e.  xiv. 


10  \    HISTORY    OF   THE    WOB8HIP   OF   GOD. 

God."    Thou  shalt  adore  the  Lord  thy  God,   and   J I  i  tn  alone 

shalt   thou  serve" 

Abraham,  of  whom  we  have  already  spoken,  is  called  in  the 
Bcriptures  the  father  of  our  faith,  the  father  of  the  faithful,  and 
by  the  church  our  patriarch.    What  other  man  has  given  mankind 

more  striking  examples  of  obedience  to  the  Lord!  God  had 
made  covenant  with  him,  had  promised  to  give  him  a  son,  one 

who  would  come  out  of  his  "  bowel8,J  in  his  advanced  age.  He 
had  made  to  him  a  promise  by  far  more  admirable:  that  out  <>f 
his  family  He  would  spring  up,  by  whom  all  nations  would 
be  blessed.  Now,  the  child  of  the  promise,  Isaac,  is  born  to  Abra- 
ham, he  has  readied  the  twenty-fifth  year  of  his  age;  Abraham 
may  now  hope  that  the  Lord  will  soon  give  one  or  more  sons  to 
Isaac,  and  that  in  this  manner  the  glorious  promises  made  to 
him  will  be  realized.  But  the  God  of  Abraham,  who  loves  him 
so  tenderly,  is  about  to  ask  of  him  to  make  an  heroic  act  of 
faith  and  obedience,  unheard  of  in  the  annals  of  the  world,  an 
act  which  seems  to  make  impossible  the  realization  of  the  prom- 
ise. "After  these  things  God  tempted  Abraham  "  (made  a  trial 
of  his  faith),  desiring  to  give  him  as  an  example  to  future  gene- 
rations, "and  said  to  him:  Abraham,  Abraham!  And  he  an- 
swered: here  I  am.  lie  said  to  him:  take  thy  only  begotten 
(well  beloved)  son  Isaac,  ami  go  into  the  land  of  vision,  ami 
there  thou  shalt  offer  him  for  a  holocaust  upon  one  of  the 
mountains  which  I  will  show  thee.  So  Abraham  rising  up  in  the 
night  (probably  without  informing  Sara  his  wife),  saddled  his 
ass,  and  took  with  him  two  young  men.  and  Isaac  his  son:  ami 
when  he  had  cut  wood  for  the  holooaUSt,  he  went  Ins  way  to  the 
place  which  (iod  had  commanded  him.  And  on  the  third  day. 
lifting  up  his  eyes,  he  saw  the  place  afar  oil'  ( .Mount  Moria).  and 
he   said    to    hi-    young  men:    Stay  you  here  with  the  ass.       I  and 

the  hoy  will  go  with  speed  as  far  as  yonder,  and  after  we  have 


A    IMSTOKY   OF   THE   WORSHIP   OF   GOD.  11 

worshipped  will  return  bo  you."  "  Accounting  thai  God  isable 
to  raise  up.  eveu  from  the  dead."  (')  "  And  he  took  the  wood  f  Or 
the  holocaust,  and  laid   it  upon    [saac  hia  aon;  and  he  himself 

carried  in  his  liands  fire  and  a  sword.  And  as  they  two  went 
together,  [saac  said  to  his  father:  My  father,  and  he  answered: 
what  wilt  thou,  son?  Behold  says  he,  fire  and  wood;  where  is 
the  victim  for  the  holocaust?  And  Abraham  said:  God  will 
provide  Hinielf  a  victim  for  a  holocaust,  my  son.  So  they  wenl 
on  together.  And  they  came  to  the  place  which  Uod  had  shown 
him,  where  he  built  an  altar,  and  laid  the  wood  in  order  upon 
it,  and  when  he  had  hound  Isaac,  his  son,  he  laid  him  on  the 
altar  upon  the  pile  of  wood.  And  he  put  forth  his  hand,  and 
took  the  sword  to  sacrifice  his  son.  And  behold  an  angel  of  the 
Lord  from  heaven  called  to  him.  saying:  Abraham,  Abraham, 
and  he  answered,  here  I  am.  And  he  said  to  him:  lay  not  thy 
hand  upon  the  boy,  neither  do  thou  anything  to  him;  uow  I  know 
that  thou  fearest  God,  and  hast  not  spared  thy  only  begotten 
son  for  my  sake."  We  have  admired  the  faith  and  obedience  of 
Abraham  and  Isaac.  Was  there  ever  a  sacrifice  like  unto  their's? 
We  shall  now  see  the  reward.  "  Abraham  lifted  up  his  eyes,  and 
saw  behind  his  back  a  ram  amongst  the  briers,  sticking  fast  by 
the  horns,  which  he  took  and  offered  for  a  holocaust  instead  of 
his  son.  And  he  called  the  name  of  that  place  the  Lord  seeth; 
whereupon  even  to  this  day  it  is  said  in  the  mountain  the  Lord 
will  see.  And  the  angel  of  the  Lord  called  to  Abraham  a  sec- 
ond time  from  heaven  saying:  By  my  own  self  have  I  sworn, 
says  the  Lord;  because  thou  hast  done  this  thing,  and  hast  not 
spared  thy  only  begotton  son  for  my  sake.  I  will  bless  thee. 
and  I  will  multiply  thy  seed  as  the  stars  of  heaven,  and  as  the 
sand  that  is  by  the  sea  shore.     Thy  seed  shall   possess  the  gates 

(')  Hel».  xi.  L9. 


12  A   HISTORY   OK   THE   WORSHIP   OF   GOD. 

of  their  enemies.  And  iu  thy  seed  shall  all  the  nations  of  the 
earth  be  blessed,  because  thou  hast  obeyed  my  voice."  (')  After 
reading  this  most  touching  history,  we  are  tempted  to  ask: 
Will  not  Isaac  himself  prove  to  be  the  Messiah  promised  to 
Adam?  For,  we  have  here  a  tender  father,  ready  to  sacrifice 
with  his  own  hand  his  well  beloved  son,  and  a  son  ready  to  sacri- 
fice his  life  in  obedience  to  the  will  of  God.  But  Abraham  and 
Isaac  were  mere  men;  the  time  has  not  yet  come  when,  on  this 
same  Mount  Moria,  God  will  not  spare  his  own  .Son;  and  the 
blood  of  animals  poured  out  upon  thousands  of  altars  shall  con- 
tinue to  proclaim  in  all  countries  that  mankind  demanded  atone- 
ment for  their  transgressions. 

The  promises  made  by  God  to  Abraham  were  fully  realized 
in  his  person  and  in  the  j>ersons  of  Isaac  and  Jacob:  and  these 
men  whose  lives  were  so  pure  that  the  Almighty  willed  to  be 
called  their  God,  failed  not  all  through  their  pilgrimage  in  this 
world,  to  worship  their  Creator  by  erecting  altars  to  Him.  call- 
ing upon  His  name,  offering  to  Him  sacrifices  of  animals  or  the 
tithes  of  all  their  property. 

In  other  families  and  amongst  the  nations  of  the  earth  altars 
were  also  erected  either  to  false  divinities  or  to  the  true  God. 
We  read  for  instance,  of  Holy  Job,  believed  by  some  to  be  con- 
temporaneous with  Moses,  that,  "rising  up  early  he  offered 
holocausts  for  every  one  of  his  children.  For.  he  said,  lest  per- 
haps my  sons  have  Binned  *  *  *  so  did  Job  all  the  days."  (*) 
A  written  law  and  determined  modes  of  worship  were  soon  to 
he  introduced  by  order  of  God  amongsl  the  descendants  of 
Abraham,  for  lie  had  resolved  to  preserve  in  this  manner  the 
Knowledge  of  Himself  amongst  men.  until  lie  would  teach 
them  by  sending  to  them    His  own  Son.     The  worship  of  the 

i  '  i  <  leu.   \  \ii. 

Job  i,  5. 


A   HISTORY   OF   THE    WORSHIP   OF    GOD. 


13 


Lord  as  proclaimed  by  Moses  would  then  cease,  ami  be  replaced 

li\  another  worship  really  worthy  of  God,  which  is  destined  to 
continue  to  the  end.  of  time. 

It  is.  however,  necessary  for  our  purpose  to  Bpeak  here  briefly 
of  the  Egyptian  Captivity,  of  the  manner  in  which  the  Israelites 
were  delivered  from  it  and  of  the  extraordinary  man  who  \\  as 
their  deliverer.  No  one  that  we  know  of  has  so  well  narrated 
this  part  of  the  history  of  the  Jews  as  the  great  Deacon  St. 
Stephen,  speaking  to  his  accusers  in  Jerusalem  in  presence  of 
the  high  priest.(')  *  *  *  --The  God  of  glory  appeared  to  our 
father  Abraham,  when  he  was  in  Mesopotamia,  before  he  dwelt 
in  Charran,  and  said  to  him:  go  forth  out  of  thy  country,  and 
from  thy  kindred,  and  come  into  the  land  which  I  will  show 
thee.  Then  he  went  out  of  the  land  of  the  Chaldeans,  and 
dwelt  in  Charran.  And  from  thence,  after  his  father  was  dead, 
He  removed  him  into  this  land,  in  which  you  now  dwell.  And 
He  gave  him  no  inheritance  in  it,  no  not  the  pace  of  a  foot ; 
but  He  promised  to  give  it  in  possession  to  him,  and  to  his  seed 
after  him,  when  as  yet  he  had  no  child.  And  God  said  to  him. 
that  his  seed  should  sojourn  in  a  strange  country,  and  that  they 
should  bring  them  under  bondage,  and  ill-treat  them  four  hun- 
dred years.  And  the  nation  to  which  they  shall  be  in  bondage, 
I  will  judge,  said  the  Lord:  and  after  these";  things  they  shall 
come  forth  and  worship  me  in  this  place.  And  He  gave  him 
the  covenant  of  circumcision,  and  so  he  begat  Isaac,  and  cir- 
cumcised him  the  eighth  day:  and  Isaac  Jacob,  and  Jacob  the 
twelve  patriarchs:  and  the  patriarchs  through  envy,  sold  Joseph 
into  Egypt;  but  God  was  with  him,  and  delivered  him  out  of 
all  his  tribulations;  and  he  gave  him  favor  and  wisdom,  in  the 
sight  of  Pharaoh,  the  King  of  Egypt,  and  he  appointed  him 
governor  over  Egypt,  and  over  all  his  house.      Nowa   famine 

(')  Acts  vii,  '3  et  seq. 


14  A    HISTORY    OF   THE    WORSHIP   OF   KOD. 

came  on  all  Egypt,  and  Canaan,  and  greal  tribulation;  and  our 
Forefathers  found  no  food.  But  when  Jacob  heard  that  there 
was  grain  in  Egypt,  he  scut  out  our  lathers  first.  And  at  the 
second  time  Joseph  was  known  by  his  brethren,  and  his  kin- 
dred was  made  known  to  Pharaoh.  Then  Joseph  sent,  and 
called  hither  Jacob,  his  father,  and  all  his  kindred,  seventy-live 
souls.  And  Jacob  went  down  into  Egypt;  and  he  died,  and  our 
forefathers.  *  *  *  And  when  the  time  of  the  promise 
which  God  hail  made  to  Abraham,  drew  near,  the  people  in- 
creased, and  was  multiplied  in  Egypt.  Till  another  king  arose 
in  Egypt  who  knew  not  Joseph.  This  same,  dealing  craftily 
with  our  race,  afflicted  our  fathers,  that  they  should  expose 
their  children,  to  the  end  they  might  not  be  kept  alive.  At  the 
same  time  Moses  was  born,  and  was  very  fair,  and  nourished 
three  months  in  his  father's  house.  And  when  he  was  exposed, 
Pharaoh's  daughter  took  him  up  and  nourished  him  for  her 
own  son.  And  Moses  was  instructed  in  all  the  wisdom  of  the 
Egyptians;  and  was  mighty  in  his  words  and  deeds.  *  *  * 
And  he  became  a  sojourner  in  the  land  of  Midian  where  he  be- 
gat two  sous.  And  when  forty  years  were  expired,  there  ap 
peared  to  him  in  the  desert  of  Mount  Sinai  an  angel  in  a  flame 
of  lire  in  a  bush.  And  Moses  seeing  it.  wondered  at  the  sight. 
and  as  he  drew  near  to  view  it.  the  voice  of  the  Lord  came  to 
him,  saying:  1  am  the  (Jod  of  thy  fathers,  the  (Jod  of  Abraham. 
the  God  of  Isaac,  and  the  God  of  Jacob.  Then  Moses  was  ter- 
rified  and  durst  ao1  behold.  And  the  Lord  said  to  him:  loose 
the  shoes  from  thy  feet;    for  the  place  on  which  thou    standest  is 

holy  ground.  1  have  seen  the  affliction  of  my  people  which  is 
in  Egypt,  and  1  have  heard  their  groaning,  and  am  come  down 
to   deliver    them.      And    now    come  and     1    will    send     thee    into 

Egypt.  This  MoseB,  whom  the]  denied  saying:  Who  has  ap- 
pointed you  ruler  and  judge?  him  (Jod  sen!  a   ruler  and  deliv- 


A    HISTORY    OF    TIIF.    WORSHIP    OF   GOD.  15 

civr.  by  tin'  band  of  the  angel  who  appeared  to  bim  in  the  bush. 
Be  brought  them  out,  after  he  had  done  wonders  and  signs  in 
the  land  of  Egypt,  and   in   the  red  sea.  and   in   the  deserl  Eortj 

year-."" 

Our  purpose  does  not  require  that  we  should  relate  in  detail 
the  signs  and  wonders  mentioned  in  a  general  way  in  the  above 
discourse  of  St.  Stephen.  Suffice  it  to  say  that  God  had 
adjoined  to  .Moses  his  brother,  Aaron,  to  lead  his  people  out  of 
Egypt,  to  give  them  His  laws  and  ordinances  and  direct  them 
in  the  observance  of  the  same. 

But  what  was  the  religion  of  the  Jews  during  their  captivity  ? 
How  did  they  worship  the  God  of  Abraham,  [saac  and  Jacob, 
their  fathers  ?  We  have  just  reason  to  believe  that  they  did  not 
worship  idols,  though  living  amongst  idolaters  :  nay.  that  they 
Offered  fervent  supplications  to  God.  "  I  have  heard  their  groan- 
ing.'" that  they  worshipped  Him  by  the  offering  of  sacrifices  of 
different  kinds.  "Thou  shalt  give  also/''  said  Moses  to 
Pharoah,  "  sacrifices  and  burnt  offerings  which  we  may  offer  to 
the  Lord,  our  God."'(')  They  were  already  the  people  of  God 
through  their  knowledge  of.  and  fidelity  to  Him.  although  the 
solemn  alliance  had  not  yet  been  made  ;  and  so  great  was  the 
influence  of  their  example.,  so  miraculous  the  works  of  Moses  and 
Aaron  in  Egypt,  "  that  a  mixed  multitude  without  number  went 
up  also  with  them,"  ()  that  is.  of  those  in  Egypt  who  worshipped 
the  true  God  or  desired  to  unite  with  His  people.  That  there 
were  persons  appointed  to  act  as  priests  among  them,  that  they 
had  distinct  places  of  worship,  we  can  hardly  question  :  for 
there  were  priests  of  the  true  God  even  among  the  Midianites, 
and  as  the  Israelites  before  leaving  Egypt  formed  a  population 
computed  at  3,000,000  of  souls,  it   seems  incredible  that   thej 

(»)  Ex.  x.  25. 

(«)  Ex.  xiii.  32. 


16  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

should  have  been  without  temples,  the  more  so  that  tiny  were 
convinced  of  the  obligation  of  keeping  holy  the  Sabbath  day 
which  recurred  every  week.  The  following  fact  is  an  evidence 
of  organized  worship  among  the  .lews,  whilst  tiny  were  as  yet 
captives  in  Egypt.  After  the  eating  of  the  Paschal  lamb  they 
started  from  Egypt  led  by  Moses  and  Aaron,  a  well  organized 
multitude,  by  their  companies,  probably  tribe  separated  from 
tribe  in  the  order  assigned  to  them  later  on,  when  camping  about 
the  Tabernacle.  They  are  guided  in  the  day  by  the  column  of 
smoke  and  by  night  by  the  column  of  fire.  They  have  come  to 
the  shore  of  the  Red  sea,  and  are  closely  pursued  by  Tharaoh  and 
his  army.  Moses  stretches  his  hand  over  the  sea,  the  waters  are 
divided,  leaving  a  dry  passage  to  the  Jews,  hut  at  the  command 
of  Moses  they  return  to  their  place  destroying  all  their  enemies, 
not  one  of  them  being  left  to  return  to  their  country.  The  Jews 
on  that  morning  see  themselves  safe  across  the  sea,  but  the  shore 
is  strewn  with  the  bodies  of  men,  horses  and  the  debris  of  their 
chariots.  Amongst  the  millions  of  the  children  of  Jacob  there 
was  joy,  gratitude  to  God,  their  Saviour,  confidence  in  His 
providence,  fear  of  Him  who  had  thus  math'  known  the  power 
of  His  arm.  How  will  the  children  of  Israel  give  expression  to 
those  sentiments?  We  have  before  our  eyes  the  Canticle  of 
Moses.  From  the  text  alone  we  are  entitled  to  infer  that  there 
never  was  a  sacred  concert  as  loud,  as  expressive  as  this. 
Imagine  that  you  see  standing  on  the  shore  of  the  Red  sea,,  on 
the  hills  which  border  it,  six  hundred  thousand  men  able  to  hear 
arms,  and  apart  from  them  the  women  and  children  who  swell  the 
number  of  the  Israelites  to  3,000,000.  All  these  had  been  used 
to  sing  the  praise  of  Jehovah  during  their  captivity.     Parents 

had  been  wont  to  tell  their  children  of  the  mercies  of  Cod  toward 

the  patriarchs,  of  the  promises  made  to  them  concerning  the 

land  of  promise,  and  the  coming  of  a  redeemer.     The}  all  knew 


A    HISTORY    OF   THE    WORSHIP    OF    <iOD.  17 

of  Joseph,  the  saviour  of  the  world  ;  they  all  rememembered  the 
tea  plagues  brought  upon  Egypt  by  the  power  communicated  to 
Moses.  They  see  by  their  sides  their  first  born  children,  who 
were  spared  by  the  destroying  angel.  Let  us  hear  the  children 
of  Israel  celebrate  this  great  victory.  "  (')  Then  Moses  and  the 
children  of  Israel  sung  this  canticle  to  the  Lord."  Moses  did 
not  sing  alone.,  but  he  undoubtedly  began,  and  the  whole  army 
answered  with  one  voice.  "  Let  us  sing  to  the  Lord,  for  He  is 
gloriously  magnified  ;  the  horse  and  the  rider  He  has  thrown 
into  the  sea."  Thousands  of  male  voices  answer  in  chorus. 
"  Let  us  sing  to  the  Lord,  for  He  is  gloriously  magnified  ;  the 
horse  and  the  rider  He  has  thrown  into  the  sea."  Then  the 
select  singers  continue,  "The  Lord  is  my  strength  and  my 
praise,  and  He  is  become  salvation  to  me  :  He  is  my  God,  and  I 
will  glorify  Him  :  the  God  of  my  father,  and  I  will  exalt  him. 
The  Lord  is  as  a  man  of  war,  Almighty  is  his  name.  Pharaoh's 
chariots  and  his  army  He  has  cast  into  the  sea,  his  chosen  captains 
are  drowned  in  the  Red  sea.  The  depths  have  covered  them,  they 
are  sunk  to  the  bottom  likea  stone.  Thy  right  hand,  0  Lord,  is 
magnified  in  strength  :  Thy  right  hand,  0  Lord,  hath  slain  the 
enemy.  And  in  the  multitude  of  Thy  glory  Thou  hast  put  down 
Thy  adversaries.  Thou  hast  sent  Thy  wrath,  which  hath  devoured 
them  like  stubble.  And  with  the  blast  of  Thy  anger  the  waters 
were  gathered  together  :  the  flowing  water  stood,  the  depths 
were  gathered  together  in  the  midst  of  the  sea.  The  enenn 
said,  I  will  pursue  and  overtake  :  I  will  divide  the  spoils,  my 
soul  shall  have  its  fill.  I  will  draw  my  sword,  my  hand  shall  slay 
them.  Thy  wind  blew,  and  the  sea  covered  them  :  they  sank  as 
lead  in  the  mighty  waters.  Who  is  like  to  Thee  among  the 
strong,  0  Lord  ?     Who  is  like  to  Thee,   glorious   in    holiness, 

(')  Ex.  xv,  1  et  seq. 


18  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

terrible  and  praiseworthy,  doing  wonders  ?  Thou  stretchedst 
forth  Thy  hand,  and  the  earth  swallowed  them.  In  Thy  mercy 
Thon  hast  been  a  leader  to  the  people  which  Thou  hast  redeemed  ; 
and  in  Thy  strength  Thou  hast  carried  them  to  Thy  holy  habi- 
tation. *  *  *  The  Lord  shall  reign  for  ever  and  ever.  For 
Pharaoh  went  in  on  horseback,  with  his  chariots  and  horsemen 
into  the  sea  ;  and  the  Lord  brought  baek  upon  them  the  waters  of 
the  sea  :  but  the  children  of  Israel  walked  on  dry  ground  in  the 
midst  thereof." 

Not  the  men  of  Israel  alone  sang  the  praise  of  their  Redeemer 
with  Moses.  "  Mary  the  prophetess  (one  who  had  revelations), 
the  sister  of  Aaron,  took  a  timbrel  in  her  hand,  and  all  the 
women  went  forth  after  her  with  timbrels  and  with  dances,  and 
she  began  the  song,  to  them  saying  :  "  Let  us  sing  to  the  Lord, 
for  He  is  gloriously  magnified,  the  horse  anddiis  rider  he  hath 
thrown  into  the  sea.*'  (') 

We  must  not  now  fail  to  mention  the  important  event  which 
took  place,  immediately  before  the  flight  of  the  Israelites  from 
Egypt.  We  refer  to  the  immolation  or  sacrifice  of  the  paschal 
lamb,  whose  anniversary  was  celebrated  by  them  every  year,  and 
was  so  intimately  connected  with  their  worship  of  Almighty 
God.  After  the  occurrence  of  the  ninth  plague  (")  "  the  Lord 
said  to  Moses  :  yet  one  plague  more  will  I  bring  upon  Pharaoh 
and  Egypt,  and  after  that  he  shall  let  you  go,  and  thrust  you 
out  *  *  *  and  Moses  said:  thus  said  the  Lord:  at  midnight 
1  will  enter  Egypt,  and  every  first  born  in  the  land  of  the 
Egyptians  shall  die.  from  the  first  born  of  Pharaoh  who  sitteth 
on  his  throne,  even  to  the  first  son  of  the  hand-maid  that  is  at 
the  mill,  and  all  the  firsl  born  of  beasts,  and  there  shall  be  a 
great  cry  in  all  the  land  of  Egypt,  such  as    neither   has  been  be- 

(')  ( Sen.  w  . 

Ex.  c.  \i. 


A    HISTORY    OF   THE    WORSHIP    <>K    OOP. 


19 


fore,  nor  shall  be  hereafter.     But  with  all  the  children  of  [arael, 

there  shall  not  a  dog  make  the  least  noise,  from  man  even  to 
beast;  that  you  may  know  what  wonderful  a  difference  the  Lord 
makes  between  the  Egyptians  and  Israel     *     *     * 

*  *  *  On  the  tenth  day  of  this  month,  let  every  man 
take  a  lamb  by  their  families  ami  homes.  *  *  *  And  it  shall 
be  a  lamb  without  blemish,  a  male  of  one  year,  *  *  *  and 
you  shall  keep  it  until  the  fourteenth  day  of  this  month,  and 
the  whole  multitude  of  the  children  of  Israel  shall  sacrifice  it  in 
the  evening,  and  they  shall  take  of  the  blood  thereof,  and  put 
it  on  both  of  the  side  posts,  and  on  the  upper  door  posts  of  the 
houses  wherein  they  shall  eat  it.  And  they  shall  eat  the  flesh 
that  night,  roasted  at  the  fire  and  unleavened  bread  with  wild 
lettuce.  *  *  *  And  thus  you  shall  eat  it:  you  shall  gird  your 
reins,  and  you  shall  have  shoes  on  your  feet,  holding  staves  in 
your  hands,  and  you  shall  eat  in  haste,  for  it  is  the  phase,  (that 
is  the  passage  of  the  Lord).  And  I  will  pass  through  the  land 
of  Egypt  that  night,  and  will  kill  every  first  born  in  the  land  of 
Egypt,  both  man  and  beast,  and  against  all  the  gods  of  Egypt 
I  will  execute  judgment;  I  am  the  Lord.  And  the  blood  shall 
be  unto  you  for  a  sign,  in  the  houses  where  you  shall  be  and  I 
shall  see  the  blood  and  shall  pass  over  you.  *  *  *  And 
Moses  called  all  the  ancients  of  the  children  of  Israel,  and  said 
to  them  :  go  take  a  lamb  by  your  families  and  sacrifice  the 
phase.  And  dip  a  bunch  of  Hyssop  in  the  blood  that  is  at  the 
door,  and  sprinkle  the  transom  of  the  door  therewith,  and  both 
the  door  cheeks;  let  none  of  you  go  out  of  the  door  of  his  house 
till  morning,  *  *  *  and  the  children  of  Israel  going  forth 
did  as  the  Lord  had  commanded  Moses  and  Aaron.  And  it 
came  to  pass  at  midnight,  the  Lord  slew  every  first  born  in  the 
land  of  Egypt,  from  the  first  born  of  Pharaoh,  who  sat  on  his 


20  A   HISTORY   OF  THE   WORSHIP   OF  GOD. 

throne,  unto  the   first  burn  of  the  captive  woman  that  was  in 

the  prison,  and  all  the  tirnt  born  of  cattle."  (') 

On  this  same  day  Moses,  in  the  name  of  God  renewed  to  the 
Israelites  the  commandment,  of  annually  celebrating  the  Phase 
when  they  would  have  entered  the  promised  land.  The  same 
event  was  to  be  commemorated  every  year  by  the  consecration 
of  the  first  born  to  the  Lord.  Every  first  born  was  to  be  con- 
secrated to  (rod.  The  first  born  of  clean  animals  was  to  be 
immolated;  the  first  born  of  unclean  animals,  either  to  be  ex- 
changed for  a  lamb  or  to  be  immolated;  the  first  born  of  man 
was  always  to  be  redeemed  with  a  price.  ('") 

Although  the  children  of  Israel  had  not  yet  made  a  formal 
covenant  with  the  Almighty,  He  continued  to  lead  them  as  a 
shepherd  carries  a  lamb  in  his  bosom,  or  as  the  eagle  carries  her 
young  ones  on  her  wings.  Thus  when  they  had  reached  the 
desert  of  Sin,  and  the  people  murmured  for  want  of  food  (a)  the 
Lord  sent  down  to  them  manna  from  heaven,  and  this  miraculous 
food  never  was  wanting  to  them  during  the  forty  years  of  their 
journey  through  the  desert.  Of  this  manna  we  read:  •'Thou 
did'st  feed  Thy  people  with  the  food  of  angels,  and  gavest  them 
bread  from  heaven  prepared  without  labor,  having  in  it  all  that 
is  delicious,  and  the  sweatness  of  every  taste  *  *  *  serving 
every  man's  will,  it  was  turned  to  what  every  man  liked."  (4) 

Who  would  not  admire  the  condescension  of  God  in  thus  re- 
membering His  children  in  the  desert?  Hut  manna  did  not  fall 
around  their  tents  on  the  Sabbath,  so  that  the}'  might  remember 
to  keep  holy  the  Sabbath  day  :  but  on  the  day  preceding  the  Sab- 
bath, the  quantity  of  this  heavenly  bread    which    they  gathered 

(')  Ex.  xii. 

i   i  ESxod.  xiii. 

(')  Ex.  x\  i. 

i 'i  Wisdom  wi,  20,  '.'I. 


A   HISTORY   OF  THE    WORSHIP   OF  GOD.  21 

always  proved  to  Ik-  sutlicient  for  their  nourishment  during  the 
Sabbath  day.  When  the  Israelites  had  crossed  tlie  .Ionian  and 
taken  possession  of  the  promised  land,  then  the  manna  ceased  to 
fall  for  them,  hut  by  the  commandment  of  God,  Aaron  gathered 
a  gomor  full  of  this  bread  of  angels,  and  placed  it  in  or  near  the 
ark  of  the  covenant.  Thus  we  see  that  the  Lord  ever  required 
of  them  to  worship  Him  and  to  keep  amongst  them  memorials 
of  His  might  and  goodness. 


CHAPTER  III. 

THE  COVENANT — THE  TEX  COMMANDMENTS — CEREMONIAL  LAWS. 

On  the  third  month  after  they  had  left  Egypt,  on  the  third 
day  of  the  same  month,  the  Israelites  came  into  the  desert  of 
Sinai,  and  pitched  their  tents  about  Mount  Horeb.  In  this  sta- 
tion they  remained  nearly  one  whole  year,  and  here  occurred  the 
most  remarkable  events  of  the  whole  history  of  the  children  of 
Jacob.  (') 

Section  1.    the  covenant. 

Of  these,  by  far  the  most  important,  was  the  formal  sacred 
covenant  made  between  them  and  the  Almighty.  By  the  order 
of  God,  Moses  said  to  the  people,  "You  have  seen  what  I  have 
done  to  the  Egyptians,  how  I  have  carried  you  upon  the  wings 
of  eagles,  and  have  taken  you  to  myself.  If  therefore  you  will 
hear  my  voice  and  keep  my  covenant,  you  shall  he  my  peculiar 
possession,  above  all  people,  for  all  the  earth  is  mine.  And  you 
shall  he  to   me  a  priestly  kingdom  and   a   holy  nation.*'     These 

(')  Exod.  xv,  xvi,  2.    Ex.  xix. 


22  A   HISTORY    OF   THE   WORSHIP   OF   GOD. 

words  wore  spoken  by  Moses  in  presence  of  the  elders  whom  he 
had  called  together.  "And  all  the  people  answered  together, 
all  that  tlif  Lord  hath  spoken  we  will  do."  We  have  here  the 
words  of  the  solemn  compact.  God  will  now  give  Hie  law  to  the 
people  who  lias  acknowledged  Him  as  their  Lord  and  Ruler. 

•■AM)  THE  LORD  SPOKE  ALL   THESE  WORDS  : 

I  am  the  Lord  Thy  God.  who  brought  thee  out  of  the  land 
of  Egypt,  out  of  the  house  of  bondage.  Thou  shalt  not  have 
strange  Gods  before  me.  Thou  shalt  not  make  to  thyself  a  graven 
thing,  nor  the  likeness  of  anything  that  is  in  heaven  above,  or  in 
the  earth  beneath,  nor  of  those  things  that  are  in  the  waters  un- 
der the  earth.  Thou  shalt  not  adore  them  nor  serve  them.  *  * 
Thou  shalt  not  take  the  name  of  the  Lord  thy  God  in  vain,  for 
the  Lord  will  not  hold  him  guiltless  that  shall  take  the  name  of 
the  Lord  his  God  in  vain.  Remember  that  thou  keep  holy  the 
Sabbath  day.  *  *  *  Honor  thy  father  and  thy  mother,  that 
thou  mayest  be  long  lived  upon  the  land  which  the  Lord 
thy  God  will  give  thee.  Thou  shalt  not  kill.  Thou  shalt  not 
commit  adultery.  Thou  shalt  not  steal.  Thou  shalt  not  bear 
false  witness  against  thy  neighbor.  Thou  shalt  not  covet  thy 
neighbor's  house  ;  neither  shalt  thou  desire  his  wife,  nor  his 
servant,  nor  his  handmaid,  nor  his  ox,  nor  his  ass  nor  anything 
that  is  his." 

This  law  of  the  Almighty  was  spoken  by  Him  from  the 
mountain  of  Sinai  amidst  Hashes  of  lightning,  claps  of  thunder, 
the  loud  sound  of  trumpets,  the  mountain  itself  being  covered 
with  smoke  and  as  it  were  on  fire.  The  Lord,b]  this  extraor- 
dinary terrible  display,  desired   to  ••prove  them,  and   that  the 

dread  of  Him  should  lie  in  them,  and  they  should  not  sin."  He 
at  the  same    time  directed  thai  an   altar  of  earth  should  he  made 

unto  Him,  and  t hat  they  should  offer  upon  it   their  holocausts 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  23 

ami  peace  offerings,  their  sheep  and  oxen,  in  every  place  where 
the  memory  of  His  name  should  be,  promising  that  He  would 
come  to  his  people  and  Mess  him.  (') 

From  the  preceding  pages,  we  might  say,  from  almost  every 
page  of  the  Old  Testament,  we  see  that  the  Lord  continually 
inculcated  to  His  chosen  people  their  obligation  to  ctdort  Him,  to 
remember  His  blessings,  to  love  Him  and  their  neighbour  from 
their  heart,  and  to  offer  to  Him  sacrifices  of  different  kinds. 

Besides  the  ten  commandments,  God  gave  out  on  the  moun- 
tain to  the  Israelites,  other  commandments  which  were  partly 
ceremonial  and  partly  judiciary.  These  were  written  by  Moses, 
but  the  ten  words  or  commandments  were  written  by  the  very 
hand  of  God  on  two  tables  of  stone. 

The  Israelites  renewed  their  covenant  with  the  Almighty, 
and  it  was  ratified  by  the  offering  of  a  solemn  sacrifice,  the 
people  and  the  book  of  the  law  being  sprinkled  with  the  blood 
of  the  victims.  The  Israelites  did  in  this  manner  acknowledge 
that  they  deserved  to  be  put  to  death  as  the  victims  were,  if 
they  ever  became  violators  of  the  covenant  they  had  made  with 
their  Creator. 

Section  2.     the  ten  commandments. — other  laavs. 

The  ten  words  or  commandments  were  written  in  the  hearts 
of  men  before  the  voice  of  the  Almighty  proclaimed  them  on 
Mount  Sinai  ;  they  had  been  at  all  times  previously  the  rule  of 
morals  for  all  the  children  of  Adam,  as  they  shall  continue  to  be 
the  same  for  all  men  to  the  end  of  time.  There  is  no  other  way 
to  enter  into  life  save  by  keeping  the  commandments.  But  as 
in  days  to  come,  the  church  would  make  such  laws  as  would 
enable  her  children  to  keep   those  commandments,  so   now  the 

(')  Ex.  XX. 


2  1  A   HISTORY   OF   THE    WORSHIP   OF  GOD. 

Almighty  after  the  proclamation  thereof  on  Mount  Sinai  will 
make  other  laws  regarding  the  worship  of  Himself,  and  the  gov- 
ernment of  His  people  in  order  that  they  might  properly  wor- 
ship their  Maker,  exercise  justice  and  charity  toward  one 
another,  and  that  their  community  might  be  properly  governed. 

Sect j ox  :;.      tin-;  akk. 

It  may  appeal'  strange  that  the  first  work  commanded  to  be 
done  in  the  matter  of  God's  worships  by  the  Israelites,  should 
have  been  the  construction  of  an  ark.  and  yet  the  pattern  of 
it  was  given  on  the  mountain  by  the  Almighty,  and  two  men 
were  expressly  chosen  and  filled  with  His  spirit  for  the  making 
of  this  ark.  It  was  made  of  setim  wood,  overlaid  with  plates  of 
gold  inside  and  outside,  the  upper  lid  being  edged  also  all  round 
with  gold.  On  this  ark  was  laid  the  cover  named  the  propitia- 
tory or  mercy  seat,  on  each  end  of  which  were  two  golden  cher- 
ubims  fronting  each  other,  covering  the  ark  with  outspread 
wings.  (')  As  this  sacred  ark  was  to  be  transported  from  place 
to  place  during  the  voyage  through  the  desert,  its  dimensions 
were  rather  small,  viz.:  2i  cubits  long  by  H  broad  and  deep.  It 
had  four  rings  of  gold,  two  on  each  side,  through  which  Btavea 
were  put  by  which  it  was  carried.  These  also  were  overlaid 
with  gold  and  were  not  to  be  removed  from  the  rings.  (")  This 
ark,  the  first  object  mentioned  in  connection  with  the  worship 
of  God  in  the  desert,  was  destined  to  receive  the  two  tables  of 
stone  on  which  were  written  the  ten  commandments  by  the  lin- 
ger of  God,  and  also  ;i  pot  of  the  manna,  and  later  on  the  rod 
of  Aaron,  which  had  blossomed.  This  ark  was  in  an  especial 
manner  the  dwelling  of  God ;  here  He  received  the  homage  of 
His  | pie  and  dispensed  His  living  infallible  oracles.     There 

l.\.  wx\ii.  1-9. 
Bxod.  cxv. 


A    HISTORY   OF  THE    WORSHIP   OF   GOD.  25 

was  no  object  held  in  greater  veneration  by  the  -lews  than  this 
ark  of  the  covenant  which  contained  the  tangible  evidence  of 
their  alliance  with  God.  and  of  His  kind  providence  toward 
them.  When  there  was  question  of  marching  for  the  children 
of  Israel.  "Aaron  and  his  sons  went  into  the  tabernacle  of  the 
covenant  and  the  holy  of  holies  (where  the  ark  was  kepi ).  They 
took  down  the  veil  that  hung  before  the  door,  and  wrapped  up 
in  it  the  ark  of  the  testimony,  covered  it  up  again  with  a  cover 
of  violet  skins,  and  spread  over  it  a  cloth  all  of  violet,  and  put 
in  the  bars.  (') 

"The  ark  of  the  covenant  of  the  Lord  went  before  them; 
the  cloud  also  of  the  Lord  was  over  them  by  day  when  they 
marched.  And  when  the  ark  was  lifted  up,  Moses  said:  'Arise, 
0  Lord,  and  let  thy  enemies  be  scattered,  and  let  them  that  hate 
Thee  flee  from  before  Thy  face/  And  when  it  was  set  down  he 
said  :  'Return,  0  Lord,  to  the  multitude  of  the  host  of  Israel.' 
('"')  The  cloud  or  pillar,  ever  rested  over  the  tabernacle  which 
contained  the  ark,  and  preceded  them  in  their  journeys.''"  (") 

< ' )  Num.  iv.  •">-(>. 
(/-)  Num.  x.  ■'>'■'>  ei  seq. 


26 


A    HISTORY    OK   THE    WORSHIP    OF   GOD. 


Section  4.      the  tabekxacle. 

The  ark  of  the  covenant,  by  account  of  its  sacredness,  ami 
because  it  was  destined  to  be  the  center  of  the  worship  of  the 
Israelites,  was  naturally  to  occupy  a  conspieious  place  in  the 
midst  of  their  encampments',  and  Jehovah  therefore  commanded 
a  tabernacle  to  be  built  to  protect  it,  and  a  large  court  to  isolate 
the  tabernacle  itself. 

The  building  of  this  tabernacle  or  dwelling  of  God,  was.  un- 
der the  direction  of  Moses,  confided  also  to  Beseled  and  Ooliab. 
and  in  compliance  with  the  invitation  of  God,  the  children  of 
Israel  brought  in  for  its  construction,  ornamentation,  and  the  i-o- 
quisites  for  the  functions  to  be  performed  in  it.  jewels,  plates  of 
gold,  silver  and  brass,  wood,  hair  and  linen,  precious  stones, 
oil.  spices  and  incense  in  greater  quantities  than  were  needed. 

The  tabernacle  was  of  an  oblong  rectangular  form,  30  cubits 
Long,  10  broad   and    lo   in   height.  (')      The    two  sides   and    (he 

(')  K.mmI.  xwi. 


A   HISTORY   OF   THE    WORSHIP   ill'   (iOD.  27 

estern  end  wore  formed  of  planks  of  setim  wood  overlaid  with 
plates  <>f  uold,  and  fixed  each  by  two  tenons  in  solid  sockets 
made  out  of  pure  silver.  Above  they  were  secured  by  bars  of 
the  same  wood  overlaid  with  gold,  passing  through  rings  of  gold 

which  were  fixed  on  the  hoards.  On  the  easl  end,  which  was 
the  entrance,  there  were  no  hoards,  hut  only  five  pillars  of  setim 
wood  whose  chapiters  and  fillets  were  overlaid  with  gold,  and 
their  hooks  of  gold,  standing  in  five  sockets  of  brass.  It  was 
closed  with  a  richly  embroidered  curtain  suspended  from  these 
pillars.  (')  The  tabernacle  thus  erected  seems  to  have  been  en- 
closed within  a  large  tent  with  sloping  sides,  covered  with  four 
different  kinds  of  hangings  or  curtains.  The  first  and  inner 
curtain  was  composed  of  fine  linen  magnificently  embroidered 
with  figures  of  cherubim  in  shades  of  blue,  purple  and  scarlet. 

The  sacred  tent  was  divided  into  two  apartments,  by  means 
of  four  pillars  of  setim  wood  overlaid  with  gold,  and  on  these 
pillars  was  hung  a  most  precious  veil  formed  of  the  same  mate- 
rials as  the  one  placed  at  the  east  end.  The  first  (eastern  apart- 
ment)was  named  the  ••holy  place,"  and  was  20  cubits  by  10.  The 
other,  named  "the  most  holy  place"  and  "the  holy  of  holies,"  was 
10  .cubits  by  1<>.     The  height  of  each  apartment  was  10  cubits. 

Section  5.    tiie  court  of  the  tabernacle. 

For  the  protection  of  the  tabernacle,  of  the  priests  and  Levites 
who  served  at  it,  and  of  the  worshippers  who  brought  in  their 
victims  and  other  offerings,  Moses,  by  the  order  of  God,  built 
around  it  a  court  open  to  the  sky.  whose  dimensions  were  100 
cubits  in  length  and  50  in  breadth.  It  was  surrounded  with  <»0 
pillars  of  brass,  with  silver  capitals,  and  placed  at  the  distance 

(')  Exod.  xxvii. 
(0  Exod.  xx vi. 


28 


A    HISTOKY    OF    THE    WORSHIP    OF   GOD. 


of  A  cubits  from  each  other,  20  on  each  side  and  lit  on  each  end. 
Their  sockets  were  of  brass  and  were  fastened  to  the  earth  with 
pins  of  the  same  metal.  (') 

Their  height  was  probably  5  cubits,  that  being  the  length 
of  the  curtains  that  were  suspended  on  them.  ('"')  But  the  hot 
protection  of  the  tabernacle  and  its  court  consisted  in  the  presence 
of  the  people  of  God  who  pitched  their  tents  around  them  as 
will  be  seen  hereafter. 


I 

D 

u 

1§J 

3 

□IS 


SECTIOS    6.       KURNTTUKE   OF   THE   TA  HERXACLE  AND  ITS  COURT. 

In  the  ''holy  place,"  (the  first  apartment  of  the  tabernacle ) 
there  were  placed  the  altar  of  incense,  the  table  for  t/u  show 
bread,  and  the  seven  branched  gold  candlestick.  The  altar  of 
incense  was  in  the  center,  directly  in  front  of  the  ark  of 
the  covenant.  The  table  of  the  show  bread  on  its  right 
or  north  side,  and  the  golden  candlestick  on  the  left  or  south 
side.  In  the  "holy  of  holies,"  within  the  veil,  and  shrouded  in 
darkness,  there  was  but  one  object,  the  ark  of  the  covenant,  con- 
taining the  two  tables  of  stone  inscribed  with  the  ten  command- 
ments. 

i   i  Ez.  xxxii. 

(/•')    V.\.  \  \\\  iii. 


A    HISTORY   OF   THE    WORSHir    OF   GOD.  29 

In  the  court  of  the  tabernacle  there  were"  the  altar' of  holo- 
causts or  whole  burnt  offerings  and  the  laver  with  its  foot  and 
base.  The  altar  of  holocausts  was  placed  on  a  line  between  the 
door  of  the  court  and  the  door  of  the  tabernacle  ;  the  laver 
stood  between  the  altar  and  the  door  of  the  tabernacle.  For  the 
description  of  this  altar  and  laver,  which  served  for  the  sacrifices 
see  Ex..  x\.  2G,  and  xxx. 

SECTION     7.         MINISTERS    OF      THE     TABERNACLE. — THE      BIGB 

PRIEST. 

The  house  of  God  now  erected  in  the  desert  could  not  be 
without  a  sufficient  number  of  ministers  destined  to  keep  it  in 
proper  order,  to  worship  the  Almighty  in  His  sanctuary,  and  to 
attend  to  the  pious  wants  of  the  worshippers.  But  above  all 
things  the  ministers  of  the  court  of  the  great  King,  might  not 
appoint  themselves,  intrude  themselves  in  that  office.  Moses  had 
been  chosen  to  be  the  ruler  of  God's  people,  he  was  also  a  prophet 
and  a  priest,  and  through  him  the  Almighty  made  his  will 
known  to  the  children  of  Israel.  This  office  was  to  pass  away, 
but  not  till  after  he  had  properly  organized  the  worship  of  God. 

"The  high  priest."  Take  unto  thee  also,  said  God  to  Moses, 
Aaron  thy  brother  with  his  sons,  from  among  the  children  of 
Israel  that  they  may  minister  to  me  in  the  priests'  office  :  Aaron 
Nadab  and  Abiu,  Eleazar  and  Ithemar."  Here  were  five  men, 
Aaron  and  his  four  sons,  taken  from  among  the  people,  set  apart 
for  a  high  office.  But  although  five  are  appointed  priests,  one 
only  shall  be  the  high  priest,  the  supreme  pontiff.  The  first 
prerogative  requisite  in  a  spiritual  leader,  is  knowledge.  He 
must  have  the  light  of  God  ;  his  declarations  regarding  doctrine 
and  the  will  of  God  must  be  infallible;  he  must  be  most  holy, 
since  he  is  the  chief  representative  of  God,  charged  with  the 
direction  of  every  thing  pertaining  to  His  worship;  and  as  su- 


30  A   HISTORY    OF   THE   WORSHIP    OF   GOD. 

preme  pontiff,  all  others,  priests,  Levites  and  lay  people  owe  to 
him  respect  and  obedience.  Nothing  can  be  more  remarkable 
than  the  minute  directions  given  to  Moses  for  the  making  of  the 
vestments  and  ornaments  of  Aaron,  and  the  manner  of  his  con- 
secration to  the  office  of  high  priest.  One  can  not, 
forget  the  oil  poured  down  upon  his  head,  the  anointing  »>f  his 
body  with  sacred  ointment,  the  many  sacrifices  offered  for  him, 
and  the  offerings  he  made  after  his  consecration. 

Consecration  had  made  Aaron  the  minister  of  the  most  high 
God,  and  also  a  mediator  with  Him  of  the  children  of  Israel. 
This  duty  of  mediator,  he  might  never  forget,  and  therefore  he 
carried  on  his  breast  the  ''rational,'' on  which  were  inscribed  the 
names  of  the  twelve  tribes;  to  him  belonged  the  performing  of 
the  great  yearly  expiation,  and  the  direction  of  all  things  con- 
nected with  the  sacrifices.  Need  we  wonder  to  see  how  much 
Almighty  God  was  jealous  of  the  character  of  His  pontiff!-' 
Need  we  wonder  to  see  how  dreadfully  He  punished  Nadab. 
Abiu  and  Core  who  revolted  against  the  authority  of  Aaron  ? 

The  spirit  of  God  Himself  has  been  pleased  to  give  us  an 
account  of  the  history  of  Aaron,  the  first  high  priest,  of  his 
prerogatives  and  powers.  "Moses  exalted  Aaron,  his  brother, 
and  like  to  himself  of  the  tribe  of  Levi.  He  made  an  everlast- 
ing covenant  with  him,  and  gave  him  the  priesthood  of  the  na- 
tion, and  made  him  blessed  in  glory.  And  he  girded  him  about 
with  a  glorious  girdle,  and  clothed  him  with  a  robe  of  glory. 
and  crowned  him  with  majectic  attire.  lie  pnt  upon  him  a 
garmenl  to  the  feet  and  breeches  ami  an  ephod,  and  he  com- 
passed him  with  many  little  bells  of  gold  all  around  about,  that 
as  he  went  there  might  be  a  sound,  and  a  noise  made  that 
might  be  heard  in  the  temple,  for  a  memorial  to  the  children  of 

his  people.  lie  gave  him  a  holy  robe  of  gold  and  blue  and  pur- 
ple, a  WOV6D  work  of  a  wise  man    endowed    with    judgment    and 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  31 

truth,  of  twisted  Bcarlet,  the  work  of  an  artist,  with  precious 
stonea  rut  and  Bet  in  gold  and  graven  by  the  work  of  a  lapidary 
for  a  memorial  according  to  the  number  of  the  tribes  of  Israel. 
And  a  crown  of  gold  upon  his  mitre,  wherein  was  engraved  holi- 
ness, an  ornament  of  honor,  a  work  of  power,  and  delightful 
to  the  eyes  for  its  beauty.  Before  him  there  were  none  so  beau- 
tiful, even  from  the  beginning.  No  stranger  was  ever  clothed 
with  them,  but  only  his  children  alone,  and  his  grand-children 
forever.     His  sacrifices  were  consumed  with  fire  everyday/'   (') 

•  Moses  filled  his  hands  and  anointed  him  with  holy  oil.  This 
was  made  to  him  for  an  everlasting  testament,  and  to  his  seed  as 
the  days  of  heaven,  to  execute  the  office  of  the  priesthood,  and 
to  have  praise,  and  to  glorify  His  people  in  His  name.  He  chose 
him  out  of  all  men  living,  to  offer  sacrifice  to  God,  incense  and 
a  good  savour,  for  a  memorial  to  make  reconciliation  for  his 
people.  And  he  gave  him  power  in  his  commandments,  in  the 
covenants  of  His  judgments,  that  he  should  teach  Jacob  His 
testimonies,  and  give  light  to  Israel  in  His  law.  And  strangers 
stood  up  against  him,  and  through  envy  the  men  that  were  with 
Dathan  and  Abiron  compassed  him  about  in  the  wilderness,  and 
the  congregation  of  Core  in  their  wrath.  The  Lord  God  saw 
and  it  pleased  Him  not,  and  they  were  consumed  in  His  wrath- 
ful indignation.  He  wrought  wonders  upon  them,  and  consumed 
ed  them  with  a  flame  of  fire,  and  He  added  glory  unto  Aaron. 

*  *  *  But  he  shall  not  inherit  among  the  people  in  the  land, 
and  he  hath  no  portion  among  the  people,  for  He  Himself  is  his 
portion  and  His  inheritance."  (')  The  office  of  high  priest  de- 
scended to  his  third  son,  Eleazar.(8)  He  and  his  successors  was 
like  Aaron  at  the  head  of  all  religious  affairs,   was  the  ordinary 

(')  Lev.  viii. 

Ecclis.  xlv,  1  et  seq. 
(a)  Num.  iii.  32.      Dent.  x.  6. 


32  A    HISTORY   OF   THE    WORSHIP   OF   GOD. 

judge  of  the  grail  difficulties  that  belonged  thereto  and  even 
bad  charge  oi  the  general  justice  and  judgment  of  the  Hebrew 
nation.  He  was  continually  reminded  of  his  obligation  to  lead 
a  perfect  life  by  the  inscription,  holy  to  tJu  Lord,  which  shone 
conspicuously  on  his  mitre,  and  by  the  sacrifices  over  which  he 
presided,  of  which  prayer  and  confession  were  essential  ele- 
ments. 

SE<  TION   S.      PRIESTS. 

The  priests  under  the  law  of  Moses  stood  highest  in  dignity 
after  the  supreme  pontiff  or  high  priest.  They  also  must  be  of 
the  family  of  Aaron,  of  the  tribe  of  Levi.  To  the  priests  alone 
belonged  the  power  to  offer  sacrifice  to  the  Lord,  The  priests 
served  immediately  at  the  altar.  They  slew  and  dressed  the 
public  victims,  or  at  least  it  was  done  by  the  Levites  under  their 
direction  (sometimes  also  by  the  private  offerers).  But  all 
offerings  of  victims  upon  the  altar,  the  sprinkling  of  blood  in- 
cluded, were  made  by  the  priests  alone.  They  kept  up  a  per- 
petual fire  on  the  altar  of  holocausts,  dressed  and  lighted  the 
lamps  in  the  holy  place,  prepared  the  twelve  loaves  of  the  shew 
bread,  and  put  them  on  the  table  every  Sabbath  morning. 
Every  day,  night  and  morning,  a  pries!  appointed  by  casting  of 
lots  at  the  beginning  of  every  week,  brought  into  the  sanctuary 
a  smoking  censer  of  incense,  and  set  it  on  the  golden  altar. 
otherwise  called  the  altar  of  incense.  (')  On  account  of  the 
sacred  ness  of  t  heir  functions  Moses  was  directed  to  say  to  them: 
••Speak  to  the  priests.  1  he  sons  of  Aaron.  *  *  *  Let  nol  a 
pries!  incur  an  uncleannese  at  the  death  of  his  citizens  ;  (a)  bul 
onlj   for  his  kin.  such  as  are  near  in  blood,  that  is  to  aay,  for  his 

Tim.  i.  '.'. 

(a)  An  uncleanness,  such  as  was  contracted  in  laying  out  the  dead 
body,  or  touching  it.  or  in  going  into  the  house,' or  naai>fcing  al  the 
i  iineral, 


A    HISTOKY    OF   THE   W0B8HIF    <>F   <10D.  H3 

father  and  for  his  mot  her.  and  for  his  son  and  for  his  daughter, 
for  his  brother  also;  and  for  a  maiden  sister  who  has  no  hus- 
band,  but  not  even  for  the  prince  of  his  people  shall  he  do  any- 
thing that  shall  make  him  andean.  *  *  *  They  shall  be 
holy  to  their  God,  and  shall  not  profane  His  mime,  for  they 
offer  the  burnt  offering  of  the  Lord  and  the  bread  of  their  God, 
and  therefore  they  shall  be  holy.  *  *  *  They  are  consecrated 
to  God,  and  offer  the  loaves  of  proposition.  Let  them  there- 
fore be  holy,  because  I  also  am  holy,  the  Lord  who  sanctify 
them."  (')  A  memorable  event,  recorded  in  the  10th  chapter  of 
Leviticus,  showed  forth  the  indignation  of  God  against  the 
priests,  who  might  be  careless  in  the  discharge  of  their  priestly 
functions.  "And  Nadab  and  Abiu,  the  sons  of  Aaron,  taking 
their  censers  put  fire  therein,  and  incense  on  it,  offering  before 
the  Lord  strange  fire,  *  *  *  and  fire  coming  out  from  the  Lord 
destroyed  them,  and  they  died  before  the  Lord.  And  Moses  said 
to  Aaron:  This  is  what  the  Lord  has  spoken;  1  will  be  sanctified 
in  them  that  approach  to  me,  and  I  will  be  glorified,  in  the 
sight  of  all  the  people.  And  when  Aaron  heard  this,  he  held 
his  peace,  and  Moses  called  Misael  and  Elisaphan,  the  sons  of 
Oriel,  the  uncle  of  Aaron,  and  said  to  them:  Go  and  take  away 
your  brethren  from  before  the  sanctuary  and  carry  them  with- 
out the  camp.  And  they  went  forthwith  and  took  them  as 
they  lay,  vested  with  linen  tunics  and  cast  them  forth  as  had 
been  commanded  them."  The  priests  under  the  law  of  Moses 
had  also  the  office  of  teachers  of  their  brethren.  To  them  it  was 
said:  (a)  "  the  lips  of  the  priest  shall  keep  knowledge,  and  they 
shall  seek  the  law  at  his  mouth,  because  he  is  the  angel  of  the 
Lord  of  hosts."     Not  only  were  the  priests  teachers  of  the  law, 

(')  Levit.  xxi,  1  et  sen. 
(*)  Malach.  ii,  7. 


34  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

they  were  also  judges,  appointed  to  pronounce  concerning  that 

which  was  clean  or  unclean,  holy  or  unholy.  To  them  it  be- 
longed to  decree  what  kind  of  victim  the  individual  offerer  was 
hound  to  offer  for  his  sin  after  he  had  confessed  it  to  them.  To 
the  prayer  of  the  priest  and  the  offering  of  the  sacrifice  for  sin 
was  annexed  the  pardon  of  his  transgression.  Hence  "The 
Lord  also  said  to  Aaron,  you  shall  not  drink  wine  nor  anything 
that  may  make  drunk,  thou  nor  thy  sons,  when  you  enter  into 
the  tabernacle  of  the  testimony,  lest  you  die;  because  it  is  an 
everlasting  precept  through  your  generations:  and  that  you  may 
have  knowledge  to  discern  between  holy  and  unholy,  between 
unclean  and  clean;  and  may  teach  the  children  of  Israel  my 
ordinances  which  the  Lord  has  spoken  to  them,  by  the  hand  of 
Moses."  (') 

Section  9.     tiik  levites. 

Under  this  name  may  be  comprised  all  the  descendants  of 
Levi,  but  chiefly  those  who  were  employed  in  the  lower  services 
about  the  tabernacle,  by  which  they  were  distinguished  from  the 
priests  who  were  of  the  race  of  Levi  by  Aaron,  and  were  em- 
ployed in  the  higher  functions.  God  chose  the  Levites  for 
the  service  of  the  tabernacle,  and  temple,  instead  of  the  tirst 
born  son  of  each  family.  "  And  the  Lord  spoke  to  3b 
saying,  Bring  the  tribe  of  Levi,  and  make  them  stand  in 
the  sight  of  Aaron  the  priest,  to  minister  to  him,  and 
let  them  watch,  and  observe  whatever  appertaineth  to  the 
service  of  the  multitude  before  the  tabernacle  of  the  testi- 
mony, and  let  them  keep  the  vessels  of  the  tabernacle, 
serving  in  the  ministry  thereof.  And  thou  shah  give  the 
Levites  for  a  gift,  to  Aaron  and  to  his  sons,  to  whom  they  are 
delivered  by  the  children  of    Israel.     Bui   thou   shalt  appoint 

Lev.  \.  8  ei  aeq. 


A   HISTORY    OF   THE    WORSHIP   OF   <101>.  35 

Aaron  and  his  sons  over  the  service  mI'  bhe  prieBthood.  The 
stranger  that  approaches  to  minister  shall  be  pul  to  death.    And 

tin-  Lord  spoke  to  Mosee  saying:  I  have  taken  the  Levites 
from  the  children  of  Israel,  for  every  first  horn,  that  openeth 
tin-  womb  among  the  children  of  Israel,  and  the  I  .«*\  i  <  <-  shall 
lie  mine."'  (')  In  the  wilderness  the  Levites  took  charge  of  the 
tabernacle  and  its  contents,  camping  around  it  as  its  proper 
guardians,  and  conveying  it  from  place  to  place,  under  the 
direction  of  the  priests:  each  of  the  three  families  having  a 
separate  portion.  They  kept  watch  around  it  during  the  night, 
and  when  the  worshippers  withdrew  from  the  court  in  the  even- 
ing, they  addressed  the  Levites  Baying  " Behold  now  bless  ye 
the  Lord,  all  ye  servants  of  the  Lord,  who  stand  in  the  court  of 
the  Lord  in  the  night.  Lift  up  your  hands  to  the  holy  places, 
and  bless  ye  the  Lord."  ('■')  Besides  their  services  in  the  taber- 
nacle they  helped  the  priests  in  teaching  the  people  and  admin- 
istering justice.  Although  their  office  was  not  of  a  character 
so  sacred  as  that  of  the  priest,  they  might  not  perform  the 
functions  thereof,  until  after  they  had  been  duly  consecrated. 
•■  And  the  Lord  spoke  to  Moses  saying:  Take  the  Levites  out  of 
the  midst  of  the  children  of  Israel,  and  thou  shalt  purify  them. 
According  to  this  rite,  let  them  be  sprinkled  with  the  water  of 
purification,  and  let  them  shave  all  the  hairs  of  their  flesh:  and 
when  they  shall  have  washed  their  garments,  and  are  cleansed. 
They  shall  take  an  ox  of  the  herd,  and  for  the  offering  thereof, 
fine  flour  tempered  with  oil;  and  thou  shalt  take  another  ox  of 
the  herd  for  a  sin  offering.  And  thou  shalt  bring  the  Levites 
before  the  tabernacle  of  the  covenant,  calling  together  all  the 
multitude  of  the  children  of  Israel.  And  when  the  Levites  are 
before  the  Lord,  the  children  of  Israel  shall  put  their  hands 

(')  Num.  iii,  5  et  seq. 
O  Ps.  exxxiii. 


*'<'»  \    HISTORY   OF   THE   WORSHIP    OF   GOD. 

upon  them.  Ami  Aaron  shall  offer  the  Levites,  as  a  gift  in  the 
sight  of  the  Lord  from  tin*  children  of  Israel,  that  they  may 
serve  in  His  ministry.  The  Levites  also  shall  put  their  hands 
upon  the  heads  of  the  oxen,  of  which  thou  shalt  sacrifice  one 
for  sin.  and  the  other  for  a  holocaust  to  the  Lord,  to  pray  for 
them.  And  thou  shaft  set  the  Levites  in  the  sight  of  Aaron 
and  of  his  sons,  and  shall  consecrate  them,  being  offered  to  the 
Lord,  and  shall  separate  them  from  the  midst  of  the  children 
of  Israel  to  be  mine.  And  afterwards  they  shall  enter  into  the 
tabernacle  of  the  covenant  to  serve  me.  *  *  *  And  Moses 
and  Aaron,  and  all  the  multitude  of  the  children  of  Israel  did 
with  the  Levites  all  that  the  Lord  had  commanded  Moses.  And 
they  were  purified  and  washed  their  garments.  And  Aaron 
lifted  them  up  in  the  sight  of  the  Lord  and  prayed  for  them: 
that  being  purified  they  might  go  into  the  tabernacle  of  the 
covenant  to  do  their  services  before  Aaron  and  his  sons."  (') 
The  duration  of  their  ministry  in  the  desert  lasted  from  their 
25th  to  their  oOthyear. 

God  Himself  was  pleased  to  extol  the  dignity  of  the  Levites 
appointed  to  serve  Him  when  He  said:  •  •*  *  *  The  (J  od  of 
Israel  hath  spared  you  from  all  the  people,  and  joined  yon  to 
Himself,  that  you  should  serve  Him  in  the  service  of  the  taber- 
nacle, and  should  stand  before  the  congregation  of  the  people, 
and  should  minister  to  Him.'*  ('-')  The  Levites  were  to  have  no 
territorial  possessions.  In  place  of  them  they  were  to  receive 
the  tithes  of  corn,  fruit  and  cattle:  but  they  paid  the  priests 
the  tenth  of  their  tithes;  and  as  they  had  no  land,  the  tithes 
which  the  priests  received   fiom  them  were  considered    as  the 

first  fruits  which  they  were  to  offer  to  the    Lord. 

(')  Num.  viii.  5  el  8eq. 
(s)  Num.  xvi.  !t. 


A    HISTOID    OF   THE    WORSHIP   OF   <iOD.  'M 


CHAPTEB  IV. 

SACRIFICES   COMMANDED   10    BE    OFFERED    I'.V     Till:    LAW    OF 
MOSES — THEIR    DIFFERENT    KINDS — CEREMOM  I  ES. 

Sacrifices  were  of  many  different  kinds.  There  were  the 
bloody  and  unbloody  sacrifices,  and  the  bloody  sacrifices  were  of 
three  kinds. 

1.  The  ichol<  Immt  <>ff'<  rin</  or  holocaust.  In  this  sacrifice 
the  whole  of  the  victim  was  destroyed  by  fire  in  recognition  of 
the  sovereign  dominion  of  God  over  all  His  creatures,  in  ac- 
knowledgement of  the  guilt  of  the  offerer,  in  gratitude  for  his 
blessings,  and  as  an  expression  of  his  determination  to  spend 
his  life  to  the  honor  of  his  creator.  This  sacrifice  was  to  be 
offered  on  the  altar  of  Holocausts.  They  were  accompanied 
with  an  offering  of  flour,  oil  and  wine.  The  daily,  national 
holocausts  were  two  lambs:  one  offered  about  sun  rise,  the  other 
at  the  decline  of  day,  before  the  evening  incense  offering.  A 
greater  number  of  holocausts  for  the  nation  was  to  be  offered  on 
the  Sabbath  and  great  festivals;  and  private  individuals  might 
also,  and  sometimes  were  bound  to  offer  whole  burnt  offerings  to 
the  Lord. 

2.  The  sin  and  trespass  offer  i?if/s.  These  were  offered  as 
their  names  indicate  for  great  sins,  sins  of  the  whole  nation,  or 
for  individual  trespasses.  The  victims  offered  and  slain,  and 
the  ceremonials  used  in  these  sacrifices  were  in  keeping  with  the 
nature  of  the  sin  which  they  were  intended  to  expiate. 

3.  Peace  offerings.  This  kind  of  sacrifices  was  prescribed 
for  certain  occasions.  They  were  offered  by  the  whole  nation.-, 
or  by  individuals  in  thanksgiving  for  blessings,  or  as  a  means  to 
obtain  grace.  In  the  consecration  of  Aaron  the  high  priest,  in 
the  consecration  of  the  altar  of  holocausts,  and  in  other  impor- 


38  A    HISTOBY   OF   THE    WOB8HIP   OF  GOD. 

taut  occasions,  we  find  that  the  tliree  sacrifices  were  offered   in 
succession.     1.  The  sacrifice  for  sin  to  prepare  access  to  God. 

2.  The    holocaust   to    acknowledge    His    sovereign    dominion. 

3.  The  peace  offering  to  return   thanks  to  God,  to  ask  for  con- 
tinuous favor  and  to  rejoice  with  Him. 

4.  Unbloody  sacrifices  or  offerings.  They  consisted  of  fine 
flour  unbaked  or  made  into  cakes.  This  offering  was  salted 
and  mingled  with  oil,  and  frankincense  was  placed  upon  it. 
These  offerings  partook  of  the  nature  of  other  sacrifices  in  as 
much  as  they  were  partly  or  wholly  destroyed. 

Besides  those  sacrifices  offered  by  the  priests  on  the  altar  of 
holocausts  or  on  the  altar  of  incense,  "'the  holy  place"  might  be 
called  a  banquet  room:  lighted  up  with  the  golden  chandelier, 
the  lamps  of  which  were  fed  with  most  pure  oil,  fragrant 
with  the  sweet  smell  of  incense,  and  containing  further  the  table 
of  the  shew  bread,  or  of  the  twelve  loaves,  declaring  as  it  were 
in  its  silent  language  that  the  life  of  each  member  of  the  twelve 
tribes  depended  upon  the  goodness  of  the  Almighty. 

The  following  remarks  will  enable  the  reader  to  understand 
more  perfectly  all  this  matter  of  sacrifices  commanded  by  the 
law  of  Moses  : 

1.  There  were  sacrifices  of  different  kinds,  and  they  were 
offered  very  frequently,  both  for  the  nation  and  for  individuals, 
because  they  were  imperfect,  insufficient  in  themselves  togivedue 
honor  to  God,  but.  well  apt  to  excite  in  the  offerer  Bentimente  <>( 
adoration,  repentance  and  thanksgiving.  The  frequency  of 
those  offerings  seemed  to  suggest  the  idea,  that  men  and  God 
desired  the  blood  of  a  victim  of  greater  worth  than  the  blood  of 
goats  and  oxen. 

-.'.  When  a  sin  offering  was  sacrificed  for  the  people,  the 
high  pries!  or  a  private  person,  none  of  the  offerers  was  per- 
mitted to  cat  of  it-  flesh,  for  tiny   might    not    rejoice  at  the  ban- 


A   HISTORY   OF   THE    WORSHIP-    OF   GOD.  39 

quet  of  God,  who  acknowledged  themselves  guilty,  by  offering  to 
Him  a  sin  offering. 

■I.  It  is  acknowledged  that  private  persons  when  offering  a 
victim  for  sin,  confessed  their  transgression  to  the  priest,  that 
he  directed  them  to  bring  a  victim  of  greater  or  lesser  value 
according  to  the  nature  of  the  transgression.  Formulae  of  gen- 
eral confessions  were  prescribed  to  be  read  by  the  high  priest  in 
the  case  of  sin  offerings  for  the  nation  or  for  the  priests.  Con- 
fession of  sin  was  followed  by  the  imposition  of  the  hands  of  the 
sinner  on  the  head  of  the  victim.  The  victim  was  next  put  to 
death,  and  its  blood  was  poured  down  around  the  altar  of  holo- 
causts. It  is  natural  to  infer,  that  after  participating  in  the 
sacrifice,  the  devout  Israelite  must  have  returned  home  with  a 
contrite  heart,  and  a  firm  determination  to  serve  God. 

4.  Two  ceremonies  which  were  to  be  performed  in  the  offer- 
ing of  sacrifices,  were,  the  touching  the  horns  of  the  altar  with 
the  blood  of  the  victims,  and  the  sprinkling  of  the  same  blood 
seven  times  towards  the  veils  of  the  "holy  place"  and  of  the  "holy 
of  holies."  The  children  of  Israel  believed  in,  and  sighed  after 
a  Kedeemer.  Theirs  were  the  sentiments  of  him  who  prayed. 
"Come  to  save  us,  Lord  God  of  hosts."  The  sight  of  the  altar 
stained  with  blood,  and  of  the  inner  veil  concealing  from  view 
the  holy  of  holies,  the  place  of  His  glorious  dwelling,  were  well 
apt  to  remind  them  of  the  need  they  had  of  the  Redeemer.  And 
in  truth,  although  reconciliation  with  God  was  obtainable  by  a 
proper  offering  of  victims,  this  reconciliation  was  due  to  the 
disposition  of  the  offerer,  and  the  future  merits  of  Jesus  Christ, 
and  not  to  any  intrinsic  value  of  the  victims.  Hence,  although 
many  souls  went  before  God  after  death,  in  a  state  of  just- 
ice, none  of  them  was  permitted  to  enter  heaven,  but  they  were 
detained  in  limbo  until  He  came,  one  drop  of  whose  blood  could 
purge  the  world  from  all  its  sins. 


40  A    HISTORY    OF   THE   WORSHIP   OF   GOD. 

r>.     The  victim  Bet  apart  for  the  sacrifice   was  to  be  a  male 

without  blemish.  If  lame,  blind  or  in  any  manner  disfigured  or 
feeble,  it  should  not  be  sacrificed  to  the  Lord.  (')  The  perfec- 
tion of  the  victim  was  a  warning  to  the  offerer,  that  his  heart 
must  be  pure  before  his  <iod.  The  victim  once  selected  was 
considered  as  a  thing  sacred,  and  might  not  be  used  for  another 
purpose.     It  became  as  it  were,  the  property  of  God. 

G.  In  the  peaceful  sacrifices,  there  was  we  might  say  a  three- 
fold communion,  a  participation  with  the  victim.  The  part 
consumed  on  the  altar  by  fire  was  the  share  of  God  who  has 
need  of  no  food  offerings.  The  second  part  was  that  of  the 
priest  who  was  entitled  to  it,  and  the  third,  was  the  part  of  the 
offerer.  We  readily  fancy  that  great  must  be  the  joy  of  the  pi- 
ous Israelite,  who  after  offering  a  holocaust  to  the  great  God 
who  made  all  things,  after  confessing  his  sin  and  offering  a 
victim  for  its  expiation,  now  sat  down  reconciled  with  God,  sur- 
rounded with  his  family  in  the  court  of  the  tabernacle,  being 
allowed  to  eat  with  the  Levite  of  the  meats  presented  to  God 
and  accepted  by  Him.  Great  as  was  the  privilege  to  eat  of  the 
manna  which  fell  about  the  camp,  greater  was  the  honor  of  com- 
muning with  God  by  partaking  of  Ilis  banquet.  Greater  still 
must  have  been  the  joy  and  delight  of  the  Jews,  when  after 
reaching  the  promised  land,  they  offered  not  animals  only,  but 
also  the  first  fruits  of  their  lands,  and  commemorated  as  a  na- 
tion the  great  mercies  of  God  to  themselves  and  their  fathers. 

A  remarkable  feature  of  the  worship  of  God  in  the  desert 
consisted  in  this,  that  it  was  unchangeable  and  common  to  all. 
and  well  adapted  to  their  state  and  habits.  The  whole  body  of 
the  people  in  the  deserl  consisted  of  600,000  fighting  men  besides 
women  and  children,  and  was  disposed  into  four  battalions  so 
arranged  :is  to  enclose  the  tabernacle  in  a  square,  and  each  under 

i1!  Deut.  xv.  31. 


A    HISTORY   OF   THE    WOBSHIP    OF   GOD.  U 

a  general  standard.  The  mode  in  which  this  vast  mass  of  people 
was  arranged  was  admirable.  As  the  tents  of  the  Israelites 
stretched  many  miles  away  from  the  tabernacle,  we  fancy  that 
the  column  of  smoke  during  the  day  rose  up  to  such  a  height  as 
to  be  seen  by  the  whole  multitude.  This  sight  in  itself,  and  the 
thoughts  that  it  evoked,  of  the  dwelling  of  God  among  them,  of 
the  table  of  the  commandments  written  by  the  finger  of  God 
contained  in  the  ark  of  the  covenant,  were  a  powerful  incentive 
to  devotion. 

The  high  priest  was  indeed  infallible  in  matters  which 
demanded  explanations  of  the  law,  but  the  ten  commandments, 
the  obligation  to  offer  sacriffces,  the  laws  regarding  the  priest- 
hood, their  consecration  and  several  offices  he  could  not  change. 
All  the  priests  and  Levites  were  subject  to  his  behests.  These 
were  careful  to  remind  their  bretheren  of  their  obligation  to 
keep  the  Sabbath,  to  participate  in  the  sacrifices  offered  for  the 
nation,  to  celebrate  the  great  anniversaries  of  the  Pasck,  of  the 
promulgation  of  the  law. 

The  manna  which  fell  around  their  tents,  the  large  streams 
of  water  Mowing  from  rocks  at  the  bidding  of  Moses,  in  such 
abundance  as  to  suffice  to  a  multitude  of  three  millions  of  people, 
and  to  their  cattle  ;  the  sight  of  Mount  Sinai,  of  the  Eed  Sea,  the 
sound  of  the  sacred  trumpets  calling  for  the  sacrifice  or  inti- 
mating the  order  to  march,  all  was  beautiful  in  the  government, 
religious  and  civil,  of  the  Israelites. 

What  shall  we  say  of  Moses,  the  founder  of  their  worship, 
who  spoke  with  God  mouth  to  mouth,  whose  face  after  his  con- 
versation with  God  sent  forth  rays  of  light  ?  His  presence 
amongst  them,  the  wonderful  works  which  he  performed,  the 
prophecies  which  he  made,  reminded  them  of  the  choice  which 
God  had  made  of  them  to  be  His  people,  and,  as  such,  of  their 
special   obligation   to  serve   Him.     Had   the  Jews  always   been 


42  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

obedient  to  God  who  spoke  to  them  through  His  faithful  repre- 
sentative, had  they  always  been  mindful  of  the  presence  of  Him 
who  dwelt  among  them  in  His  tabernacle,  whether  in  their 
encampments  or  in  their  journeys,  they  would  have  been  a 
blessed  nation  indeed.  Blessed  also  would  be  many  men  in  our 
days,  who  entirely  neglect  to  worship  their  Creator, if  they  would 
observe  the  ten  commandments ;  that  is,  if  they  loved  God  with 
all  their  hearts  and  their  neighbour  as  themselves,  and  would 
remember  that  there  is  no  worship  to  God  without  sacrifice. 

Moses,  the  great  law-giver,  the  worker  of  miracles,  but  above 
all,  the  lover  of  his  bretheren,  was  allowed  to  behold  the  land 
promised  to  his  people,  but  only  at  a  distance.  On  account  of 
a  want  of  confidence  in  the  power  of  God,  of  which  he  was 
guilty,  but  for  a  moment  only,  he  was  called  out  of  this  life 
before  crossing  the  Jordan.  His  last  recommendations  to  the 
Israelites  were  that  they  should  ever  observe  the  laws  and  ordi- 
nances of  God,  and  be  grateful  to  Him  who  had  done  such  great 
things  in  their  favor.  Yet  the  most  ardent  desire  of  his  heart 
was  that  they  should  hope  in  a  redeemer  to  come,  of  whom  he 
was  indeed  the  prototype,  but  who  was  greater  than  he.  "  The 
Lord  thy  God  will  raise  up  to  thee  a  prophet,  of  thy  nation  and 
of  thy  bretheren,  like  unto  me  :  him  thou  shalt  hear."  ' 

In  the  preceding  pages  we  have  endeavored  to  write  the  his- 
tory of  the  worship  of  God  as  revealed  or  ordered  by  Himself. 
We  made  no  reference  from  those  ordinances  which  were  types 
of  things  to  come,  to  the  things  which  they  prefigured  in  a 
distant  future.  If  God  will  permit,  we  will  later  on  relate  the 
history  of  the  Messias,  and  speak  of  the  worship  which  He  has 
established,  and  then  will  be  the  time  to  point  out  the  admirable 
relation  of  the  figures  to  the  things  prefigured.  But  as  to  the 
law.  of  Moses,  it  was  to  last  to  the  days  of  Jesus  Christ,  with 
such  immaterial  changes  as  circumstances  demanded. 
(')  Dent,  xviii/15. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  43 

•CHAPTER  Y. 

PROM    THK    DEATH    OF    MOSES   AND   AARON   TO    DAVID. 

Moses,  a  short  time  before  his  death,  had  declared  to  the 
Israelites  that  Josue,  the  son  of  Nun.  was  to  be  his  successor  as 
their  leader ;  he  had  in  presence  of  them  laid  his  hands  upon 
him,  bid  him  to  be  courageous,  promised  to  him  that  God  would 
be  with  him  and  enable  him  to  enter  the  promised  land,  to 
destroy  tHeir  enemies  who  had  possession  of  it,  and  to  divide  the 
country  between  the  tribes.  Eleasar  became  high  priest  after 
the  death  of  Aaron,  his  father,  and  he  continued  as  Aaron  had 
done,  to  direct  everything  connected  with  the  worship  of  God. 
The  priests  and  Levites  remained  faithful  and  subject  to  him 
employed  in  the  carrying  of  the  ark  and  of  the  tabernacle, 
moving  the  altars  and  every  article  of  the  sacred  furniture. 
From  the  book  of  Josue  we  know  that  holocausts,  sacrifices  for 
sins  and  peace  offerings  continued  to  be  offered,  and  that  the 
sacred  ark  which  contained  the  two  tables  of  stone  written  o'er 
by  the  finger  of  God,  with  the  tabernacle  which  protected  it, 
remained  the  center  of  the  worship  of  the  Israelites,  proclaiming 
in  its  own  silent  manner  the  unity,  the  power  and  mercy  of 
God,  both  by  the  memory  of  past  events  suggested  by  its 
presence,  and  by  the  wonderful  works  of  which  it  became  the 
instrument.  From  the  time  that  the  children  of  Israel  had 
conquered  the  promised  land,  the  ark,  and  the  tabernacle  that 
sheltered  it,  remained  in  Silo  near  Bethel  (nineteen  miles  north 
of  Jerusalem),  to  the  time  of  Samuel  (450  years). 

The  last  act  of  Josue  was  to  "  gather  together  all  the 
tribes  of  Israel  in  Sichem,  to  call  for  the  ancients,  and  the 
princes  and  the  judges  and  the  masters,  and  they  stood  in  the 
sight  of  the  Lord  "  (that  is  probably  in  presence  of  the  taber- 


I  I  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

nacle,  brought  for  this  occasion  from  Silo).  The  people  declared 
repeatedly  and  swore  that  they  would  serve  the  Lord,  the  former 
alliance  between  God  and  the  Israelites  was  renewed,  the 
customary  sacrifices  were  offered,  and  a  record  of  the  whole  was 
subjoined  by  Josue  to  that  of  Moses,  in  order  that  it  might  be 
deposited  in  or  near  the  ark.  (') 

Little  is  recorded  in  the  sacred  books  of  the  manner  in  which 
the  Israelites  worshipped  God,  their  Creator  and  leader,  except 
that  whenever  they  neglected  to  sacrifice  to  Him,  and  that  they 
worshipped  idols,  He  never  failed  to  punish  them  by  permitting 
them  to  be  overcome  by  the  Philistines.  When  they  repented 
and  implored  forgiveness,  He  always  heard  their  prayers 
and  sent  to  them  judges,  or  men  whom  he  filled  with  His  spirit, 
who  led  them  to  victory  and  acted  amongst  them  as  their 
leaders.  Let  it  be  noticed,  however,  that  since  the  death  of 
Moses  to  the  days  of  Samuel,  as  also  before  and  after  those 
epochs,  Almighty  God  wished  to  be  served  by  obedience  to  His 
laws,  by  renouncement  to  one's  passions,  and  self-denial.  Thus, 
fasting  and  prayer  were  always  the  means  of  obtaining  those 
extraordinary  gifts  granted  to  those  whom  God  chose  to  do 
great  things  in  His  church.  Thus,  the  wife  of  Manus,  who 
became  the  mother  of  Samson,  was  told  by  an  angel,  '"  Thou  art 
barren  and  without  children,  but  thou  shall  conceive  and  bear 
a  son.  Now  therefore  beware  and  drink  no  wine  nor  strong 
drink,  and  eat  not  any  unclean  tiling."  (*)  But  when  he  who 
was  consecrated  to  God  from  his  mother's  womb()  gave  way  to 
licentiousness,  regardless  of  his  sacred  vows,  he  became  weak  as 
a  child,  the  Lord  having  departed  from  him.  We  think  that 
the   reader  will  be  thankful   to  us  for  quoting  here  the  very 

i1)    Josue,  c.  81.     See  the  book  of  Judges. 

Judges,  xiii,  '■'<. 
I  i  Samson,    Judg. .  i  \  i. 


A    HISTORY   OF  THE    WORSHIP    OF   GOD.  15 

beautiful  history  of  the  birth  of  Samuel  It  will  help  to  throw 
more  light  on  the  nature  of  the  Jewish  worship,  and  the  spirit 
which  animated  the  true  children  of  Israel. 

Silo,  the  theatre  of  the  following  event,  is  now  a  deserted 
place.  But  in  the  days  of  Heli  it  was  a  place  of  much  impor- 
tance, for  it  was  the  center  of  the  worship  of  the  whole  nation. 
There  were  here  not  only  tents,  but  houses  solidly  built,  for  the 
priests,  the  Levites  and  others.  There,  stood  the  tabernacle, 
which  contained  the  ark  of  the  covenant,  the  altar  of  incense, 
the  altar  of  holocausts,  and  around  these  the  court  of  the  taber- 
nacle. Fervent  prayers  were  here  offered  to  God  by  priests  and 
lay  people,  aud  also  sacrifices  of  diverse  kinds,  and  here  the 
worship  of  God  was  continued  night  and  day  as  it  did  during 
forty  years  in  the  desert,  and  as  it  was  to  be  continued  later  on 
in  the  temple  of  Jerusalem. 

"There  was  a  man  of  Ramathaimsophim,  of  Mount  Ephraim, 
and  his  name  was  Elcana,  the  son  of  Jeroham,  the  son  of  Elias, 
the  son  of  Thobe,  the  son  of  Suph,  an  Ephraimite.  And  he  had 
two  wives;  the  name  of  one  was  Anna,  and  the  name  of  the  other 
Phenenna.  Phenenna  had  children:  but  Anna  had  no  child- 
ren. And  this  man  went  up  out  of  his  city,  upon  the  appointed 
days,  to  adore  and  to  offer  sacrifice  to  the  Lord  God  of  hosts  in 
Silo.  And  the  two  sons  of  Heli,  Ophni  and  Phinees,  were  there 
priests  of  the  Lord.  Now  the  day  came,  and  Elcana  offered 
sacrifice,  and  gave  to  Phenenna  his  wife,  and  to  all  her  sons  and 
daughters,  portions;  but  to  Anna  he  gave  one  portion  with  sor- 
row,because  he  loved  Anna.  And  the  Lord  had  shut  up  her  womb. 
Her  rival  also  afflicted  her,  and  troubled  her  exceedingly,  in  so 
much  that  she  upbraided  her,  that  the  Lord  had  shut  up  her 
womb;  and  thus  she  did  every  year,  when  the  time  returned, 
that  they  went  up  to  the  temple  of  the  Lord;  and  thus  she  pro- 
voked her;  but  Anna  wept  and  did  not  cat.     Then  Elcana,  her 


46  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

husband,  said  to  her:  Anna  why  weepest  thou  ?  Ami  why 
doest  not  thou  eat  ?  And  why  doest  thou  afflict  thy  heart  ? 
Am  not  I  better  to  thee  than  ten  children  ?  So  Anna  arose  af- 
ter she  had  eaten  and  drunk  in  Silo;  and  Heli  the  priest  sitting 
upon  a  stool,  before  the  door  of  the  temple  of  the  Lord:  as 
Anna  had  her  heart  full  of  grief,  she  prayed  to  the  Lord  shed- 
ding many  tears.  And  she  made  a  vow  saying:  0  Lord  of  hosts, 
if  Thou  wilt  look  down  on  the  affliction  of  Thy  servant,  and 
wilt  be  mindful  of  me,  and  not  forget  Thy  handmaid,  and  wilt 
give  to  Thy  servant  a  man  child,  I  will  give  him  to  the  Lord 
all  the  days  of  his  life,  and  no  razor  shall  come  upon  his  head. 
And  it  came  to  pass,  as  she  multiplied  prayers  before  the  Lord, 
that  Heli  observed  her  mouth.  Now  Anna  spoke  in  her  heart, 
and  only  her  lips  moved,  but  her  voice  was  not  heard  at  all. 
Heli  therefore  thought  her  to  be  drunk,  and  said  to  her:  how 
long  wilt  thou  be  drunk  ?  Digest  a  little  the  wine,  of  which 
thou  hast  taken  too  much.  Anna  answering  said:  not  so  my 
Lord;  for  I  am  an  exceeding  unhappy  woman,  and  have  drunk 
neither  wine,  nor  any  strong  drink,  but  I  have  poured  out  my 
soul  before  the  Lord.  Count  not  thy  handmaid  for  one  of  the 
daughters  of  Belial:  for  out  of  the  abundance  of  my  sorrow  and 
grief  have  I  spoken  till  now.  Then  Heli  said  to  her:  go  in 
peace,  and  the  God  of  Israel  grant  thee  thy  petition,  which  thou 
hast  asked  of  Him.  And  she  said,  would  to  God  thy  handmaid 
may  find  grace  in  thy  eyes.  So  the  woman  went  on  her  way. 
and  ate,  and  her  countenance  was  no  more  changed.  And  they 
rose  in  the  morning,  and  worshipped  before  the  Lord;  and  they 
returned  and  came  into  their  house  in  Ramatha:  and  Elcana 
knew  Anna  his  wife:  and  the  Lord  remembered  her.  And  it 
came,  when  the  time  was  come  about,  Anna  conceived  and  bore 
a  son,  and  called  his  name  Samuel:  because  she  had  asked  him 
of   the    Lord.      And   Elcana   her  husband  went    up   and    all    his 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  47 

bouse,  to  offer  to  the  Lord  the  Bolemrj  sacrifice  and  his  vow. 
But  Anna  went  not  up:  but  she  said  to  her  husband,  I  will  not 
go  till  the  child  be  weaned  and  till  I  may  carry  him,  that  he 
may  appear  before  the  Lord,  and  may  abide  always  there.  And 
Elcana  her  husband  said  to  her:  do  what  seemeth  good  to  thee, 
and  stay  till  thou  wean  him:  and  I  pray  that  the  Lord  may  ful- 
fil His  word.  So  the  woman  staid  at  home,  and  gave  her  son 
suck  till  she  weaned  him.  And  after  she  had  weaned  him,  she 
carried  him  with  her,  with  three  calves  and  tbree  bushels  of 
flour,  and  a  bottle  of  wine,  and  she  brought  him  to  the  house  of 
the  Lord  in  Silo.  Now  the  child  was  as  yet  very  young.  And 
they  immolated  a  calf  and  offered  the  child  to  Heli.  And  Anna 
said,  I  beseech  Thee  my  Lord:  I  am  that  woman  who  stood  be- 
fore thee  here  praying  to  the  Lord.  For  this  child  did  I  pray; 
and  the  Lord  hath  granted  me  my  petition,  which  I  asked  of 
Him.  Therefore  I  also  have  lent  him  to  the  Lord;  all  the  days 
of  his  life,  he  shall  be  lent  to  the  Lord.  And  they  adored  the 
Lord  there."  (/)  Here  we  see  generous  parents  sacrificing  to 
God  their  only  son  more  dear  to  them  than  their  own  lives. 
The  Almighty  will  not  fail  to  reward  them  in  the  person  of 
Samuel.  "  And  Elcana  went  to  Eamatha  to  his  own  house;  (2) 
but  the  child  ministered  in  the  sight  of  the  Lord,  before  the 
face  of  Heli  the  priest.  Now  the  sons  of  Heli  were  children  of 
Belial.  "(3) 

At  this  time  when  the  ark  of  the  covenant  and  the  Taber- 
nacle were  in  Silo,  the  true  Israelites  used  to  come  there,  bring- 
ing in  their  victims  and  offerings,  and  put  them  in  the  hands  of 
the  sons  of  Heli  who  were  priests  under  their  father;  but  their 
unworthy  scandalous  conduct  in   the  house  of  God    withdrew 

(')  I  Kings,  c.  i. 

p)  Ramatha,  or  A.rimathea,  the  Ramley  of  our  days. 

(')  Ibid.  c.  ii. 


48  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

men  from  the  sacrifice  of  the  Lord.     Therefore  the  Bio  of   the 

young  men  was  very  great  before  the  Lord,  and  the  aged  high 
priest  had  not  the  courage  to  put  a  stop  to  their  evil  deeds." 
•'  Hut  Samuel  ministered  before  the  face  of  the  Lord:  being  a 
child  girded  with  linen  ESphod.  And  his  mother  made  him  a 
little  coat,  which  she  brought  to  him  on  the  appointed  days, 
when  she  went  up  with  her  husband  to  offer  the  solemn  .sacri- 
fice.. *  *  *  (')  the  child  Samuel  advanced  and  grew  on,  and 
pleased  both  the  Lord  and  men."  (*)  Samuel  was  but  a  child 
when  the  Lord  revealed  through  him  to  Heli.  all  the  evils  which 
were  to  fall  upon  his  house:  but  the  Lord  continued  to  be  with 
him  "  and'not  one  of  his  words  fell  to  the  ground,  and  all  Israel 
from  Dan  to  Heerseba  knew  that  Samuel  was  a  faithful  prophet 
of  the  Lord.  And  the  Lord  again  appeared  in  Silo,  for  the 
Lord  revealed  Himself  to  Samuel  in  Silo,  according  to  the  word 
of  the  Lord.  And  the  word  of  Samuel  came  to  pass  to  all 
Israel."  (3) 

At  this  time  the  Israelites  were  visited  by  a  dreadful  calam- 
ity. They  were  defeated  with  great  slaughter  by  the  Philis- 
tines, the  ark  of  the  covenant  was  carried  away  by  them:  Heli 
and  his  two  sons  perished  on  the  same  day. 

The  ark  remained  but  a  short  time  in  the  possession  <»f  the 
Philistines,  for  in  all  the  places  that  they  carried  it  to,  they 
were  grievously  afflicted.  It  came  to  Bethsames  first,  then  was 
carried  to  the  house  of  Obinadab  in  Cariathiarim. (4)  But  the 
tabernacle  remained  in  Silo  and  also  the  altar  of  holocausts.  Prieoifi 
were  appointed  l>\  Samuel  to  serve  at  the  tabernacle  and  others 
to  give  praise  boGod  before  the  ark.      This  ark  was  undoubtedly 

(' )  1  KiiiK-.  C.  iii. 

Ibid. 

I  Kings,  (xi  c.  iii.  19  to  81. 
(4)  1  KiiiKs,  c.  vii,  1. 


A   HISTORY   OP   THE    WORSHIP   OP   GOD.  19 

protected  in  this  place  by  a  teni  and  a  court.  Hut  although 
details  are  Dot  given  in  tin-  Bacred  records,  we  know  that  the 
Almighty  continued  to  be  honored  by  sacrifices  offered  at  the 
hands  of  the  sons  of  Levi,  who  also  failed  not  to  instruct  the 
people  in  the  law  of  God  especially  on  the  recurrence  of  the 
Sabbaths,  and  of  great  solemnities.  In  the  following  passage 
which  relates  to  the  life  of  Samuel  we  find  an  example  of  the 
spirit  which  animated  the  devout  Israelites:  "Ami  Samuel  spoke 
to  all  the  house  of  Israel  saying:  if  you  turn  to  the  Lord  with 
all  your  heart,  put  away  the  strange  gods  from  among  you. 
Baalim  and  Astaroth;  and  prepare  your  hearts  unto  the  Lord, 
and  serve  Him  only,  and  He  will  deliver  you  out  of  the  hands 
of  the  Philistines.  Then  the  children  of  Israel  put  away  Baalim 
and  Astaroth  and  served  the  Lord  only.  And  Samuel  said: 
gather  all  Israel  to  Masphath.  that  I  may  pray  to  the  Lord  for 
you.  And  they  gathered  together  to  Masphath.  and  they  drew 
water  (for  purification  ?)  and  poured  it  out  before  the  Lord. 
and  they  fasted  <>"  that  day,  and  they  said  there:  we  h<nu  sinned 
against  the  Zi&rd. 

Samuel  judged  Israel  all  the  days  of  his  life:  and  whenever 
his  people  were  threatened  with  a  calamity  he  ever  averted  it 
by  his  prayers,  his  exhortations  to  penance,  and  the  offering  of 
sacrifices.  For  by  such  acts  of  worship  was  the  favor  of  God 
obtained  under  the  law  of  Moses,  as  it  is  under  the  new  dispen- 
sation, by  a  more  noble  sacrifice  united  to  sentiments  of  love 
and  compunction. 


50  A   HISTORY   OF  THE   WORSHIP   OF  GOD. 

CHAPTER  VI.    DAVID. 

Section  1. — his  early  history. 

The  mere  mention  of  the  name  of  David,  reminds  us  at  once 
of  the  young  hero  who  overcame  Goliath,  of  the  great  prophet 
and  songster,  of  the  great  penitent,  of  the  holy  King,  who  did  so 
much  for  the  promotion  of  the  worhip  of  God. 

David,  the"  youngest  of  the  of  sons  Jesse, was  born  at  Bethle- 
hem, and  after  God  had  rejected,  Saul,  King  of  Israel,  because 
of  his  disobedience  to  His  commandments  as  intimated  to  him  by 
Samuel,  and  of  his  sacriligious  offering  of  a  sacrifice,  was  anointed 
king  by  the  great  prophet.  He  continued  however  for  some  time 
after  to  watch  over  the  flocks  of  his  father,  then  was  adopted  in  the 
house  of  King  Saul,  whose  fury  he  calmed  down  by  playing  on 
his  harp.  David  was  not  at  Socho  of  Juda  with  the  army  of 
Israel,  when  Goliath  the  Philistine  came  forward  during  several 
days  to  insult  the  Israelites,  and  challenge  some  one  of  them  to 
a  single  combat.  He,  however,  arrives  providencially  amonst  the 
soldiers  of  Saul,  when  Goliath  comes  forward  as  on  the  previous 
days  to  challenge  some  one  of  them  to  a  single  combat. 

We  feel  as  it  were  electrified  when  we  behold  the  young 
prophet  "ruddy  and  beautiful  to  behold  and  of  a  comely  face"  (') 
advancing  toward  the  giant  with  no  other  arms  than  a  staff 
and  a  sling. 

David  did  undoubtedly  rely  to  a  great  extent  upon  his  extra- 
ordinary strength  and  agility.  "And  David  said  to  Saul:  th\ 
servant  kept  his  fathers  sheep,  and  there  came  ;i  lion,  or  a  bear, 
and  took  a  ram  out  of  the  midst  of  the  flock:  and  I  pursued 
after  them,  and  struck  them,  and  delivered  it  out  of  their 
mouth;  and  they  rose  up  against  me.  and  1  caught  them  by  the 

(')  I  EQnge  xvi,  13. 


A    HlsTftin     "I'    THE    WoltSHI!"    u!     GOD.  51 

throat  and  I  strangled  and  killed  them."  Bui  he  relied  still 
more  upon  the  protection  of  God,  whose  annointed  be  was. 
The  love  of  God  and  of  his  people  which  animate  his  heart  im- 
part to  him  supernatural  strength.  "  I  will  go  now  ami  takr 
away  the  reproach  of  the  people:  for  who  is  this  uncircumcised 
Philistine,  who  has  dared  to  curse  the  army  of  the  living  God  ? 
*  *  *  the  Lord  who  delivered  me  out  of  the  paw  of  the  lion, 
ami  out  of  the  paw  of  the  hear.  He  will  deliver  me  out  of  the 
hand  of  this  Philistine.  *  *  *  And  David  said  to  the  Phil- 
istine: thou  comest  to  me  with  a  sword  and  with  a  spear  and 
with  a  shield:  but  I  come  to  thee  in  the  name  of  the  Lord  of 
hosts,  the  God  of  the  armies  of  Israel,  which  thou  hast  defied 
this  day,  and  the  Lord  will  deliver  thee  into  my  hands  and  I 
will  slay  thee,  and  take  away  thy  head  from  thee.  *  *  *  that 
all  the  earth  may  know  that  there  is  a  God  in  Israel:  and  all 
this  assembly  shall  know,  that  the  Lord  saveth  not  with  sword 
and  spear:  for  it  is  His  battle,  and  He  will  deliver  you  into  our 
hands.''  (')  The  result  of  the  single  combat  is  known  to  the 
reader.  David  with  no  other  arms  than  the  staff  "  which  he 
always  had  in  his  hands''  and  a  sling  and  five  smooth  stones  out 
of  the  brook,  prevailed  over  Goliath  the  Philistine. 

Let  all  those  who  may  feel  disposed  to  find  fault  with  the 
ceremonial  laws  of  the  Jews  established  by  Almighty  God  Him- 
self, pause  here,  and  ask  themselves  the  question,  where  and 
how  was  young  David  taught  to  know  God,  to  love  Dim.  to  sac-^ 
rifice  his  life  for  Him  ?  He  may  never  have  visited  Silo  be- 
fore the  ark  of  the  covenant  had  been  taken  away  from  it.  He 
however  must  have  seen  the  tabernacle  built  by  Moses  and  the 
brazen  altar  for  the  holocausts  which  remained  many  years  in 
this  city.     Here  he  had  seen  the  priests  offering  sacrifices,  and 

(')  I  Kings  xvii. 


;">'2  A    HISTORY   OF  THE    WORSHIP   OF  GOD. 

the  Levitee  occupied  in  the  diverse  ministrationB  of  their  call- 
ing. He  had  been  taught  by  them  of  the  wonderful  things 
which  the  Almighty  had  done  for  His  people.  David  had  also 
visited  at  Cariathiarim  in  the  house  of  Abinadab,  and  knelt 
down  before  the  ark  of  the  covenant  which  contained  the  two 
tallies  of  stone  written  over  with  the  hand  of  Grod.  He  had 
seen  the  twelve  loaves  exposed  before  the  ark.  and  the  smoke 
arising  from  the  altar  of  incense,  and  the  lamps  burning  day 
and  night  from  the  seven-branched  gold  chandelier,  lie  had 
heard  the  high  priest  explain  the  two-fold  commandment  of  the 
love  of  God  and  of  our  neighbour:  but  above  all  things  David 
had  knelt  down  before  the  ark  of  the  covenant,  he  had  offered 
most  fervent  prayers  in  presence  of  that  sacred  ark,  which  was 
in  an  especial  manner  the  house  of  God.  "He  had  compassed 
the  altar  of  the  Lord,  that  he  might  hear  the  voice  of  II is 
praise,  and  tell  of  His  wondrous  works."  (') 

Great  and  intimate  indeed  were  the  secret  communications 
of  God,  dwelling  in  the  ark  with  the  devout  worshippers  who 
knelt  down  before  it  and  caused  sacrifices  to  be  offered  for  them 
on  the  brazen  altar.  Tbis  fact  is  particularly  remarkable  in 
the  person  of  David. 

Section  2.  bis  psalms. 
Although  he  had  already  been  annointed  king,  and  destined 
to  succeed  Saul,  his  enemy,  he  had  yet  no  power  as  long  as  Saul 
lived,  but  by  a  particular  disposition  of  providence,  was  during 
a  long  time  cruelly  persecuted  by  him.  Dining  this  time  of 
trial  it  was  that  David  composed  many  of  those  sacred  song- 
called  the  psalms,  wherein  he  so  admirably  teaches  us  concern- 
ing the  infinite  attributes  of  the  Divinity.  "  I  will  extol  Thee, 
o  (Jod.  mv  King,  and   I  will  bless  Thy  name  For  ever,  yea  for 

I1  I    l's.    \\\. 


A    HISTORY   OF   THE   WORSHIP   OF   OOD.  53 

ever  and  ever.  Every  day  will  1  bless  Thee,  and  I  will  praise 
Thy  name  for  ever,  yea,  for  ever  and  ever.  Great  is  the  Lordj 
and  greatly  to  be  praised,  and  of  His  greatness  there  is  no  end. 
Generation  and  generation  shall  praise  Thy  works,  and  the} 
shall  declare  Thy  power.  They  shall  speak  of  the  magnificence 
of  the  glory  of  Thy  holiness:  and  shall  tell  Thy  wondrous  works. 
And  they  shall  speak  of  the  might  of  Thy  terrible  acts:  and 
shall  declare  Thy  greatness.  They  shall  publish  the  memory  of 
the  abundance  of  Thy  sweetness;  and  shall  rejoice  in  Thy  jus- 
tice. The  Lord  is  gracious  and  merciful:  patient  and  plenteous 
in  mercy.  The  Lord  is  sweet  to  all:  and  His  tender  mercies 
are  over  all  His  works.  Let  all  Thy  works  0  Lord,  praise  Thee, 
and  let  Thy  saints  bless  Thee.  They  shall  speak  of  the  glory  of 
Thy  Kingdom;  and  shall  tell  of  Thy  power.  To  make  Thy 
might  known  to  the  sons  of  men;  and  the  glory  of  the  magnifi- 
cence of  Thy  kingdom.  Thy  kingdom  is  a  kingdom  of  all  ages: 
and  Thy  dominion  endureth  throughout  all  generations.  The 
Lord  is  faithful  in  all  His  words:  and  holy  in  all  His  works. 
The  Lord  lifteth  up  all  that  fall:  and  setteth  up  all  that  are 
cast  down.  The  eyes  of  all  hope  in  Thee  0  Lord*  and  Thou 
givest  them  meat  in  due  season.  Thou  openest  Thy  hand,  and 
fillest  with  blessing  every  living  creature.  The  Lord  is  just  in 
all  His  ways:  and  holy  in  all  His  works.  The  Lord  is  nigh 
unto  all  them  that  call  upon  Him:  to  all  that  call  upon  Him  in 
truth.  He  will  do  the  will  of  them  that  fear  Him,  and  He 
will  bear  their  prayer,  and  save  them.  The  Lord  keepeth  all 
them  that  love  Him,  but  all  the  wicked  He  will  destroy.  My 
mouth  shall  speak  the  praises  of  the  Lord:  ami  let  all  flesh  bless 
His  holy  name,  yea  for  ever  and  ever."  (') 

The  consideration  of  the  greatness  of  the  mercy  of  God  in- 
duced David  to  praise   Him.  to  desire  to  possess  Him    "as  the 

(')  Ps.  c.  xliv. 


54  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

hut  panteth  after  the  fountains  of  water,  so  my  soul  panteth 
after  Thee  0  God.  My  soul  hath  thirsted  after  the  strong  liv- 
ing God:  when  shall  I  come  and  appear  before  the  face  of 
God  \"  (')  I  will  bless  the  Lord  at  all  times,  Bis  praise  shall 
lie  always  in  my  mouth.  Tn  the  Lord  shall  my  soul  be  praised. 
let  the  meek  hear  and  rejoice,  0  magnify  the  Lord  with  me, 
and  let  us  extol  His  name  for  ever.  *  *  *  0  taste,  and  see 
that  the  Lord  is  sweet:  blessed  is  the  man  that  hopeth  in  Him. 
bear  the  Lord  all  ye  His  saints,  for  there  is  no  want  to  them 
that  fear  Him.'"  r) 

Nothing  could  be  more  fervent,  more  humble,  more  confi- 
dent than  the  prayer  of  David:  "  Hear,  0  Lord,  my  prayer: 
give  ear  to  my  supplication  in  Thy  truth  ;  hear  me  in  thy  jus- 
tice, and  enter  not  into  judgment  with  Thy  servant,  for  in  Thy 
sight  no  man  living  shall  be  justified.  Hear  me.  speedily,  (> 
Lord,  my  spirit  hath  fainted  away  :  turn  not  away  Thy  face 
from  me,  lest  I  be  like  unto  them  that  go  down  into  the  pit. 
*  *  *  Deliver  me  from  my  enemies,  0  Lord  :  to  Thee  have 
I  fled.  Teach  me  to  do  Thy  will,  for  Thou  art  my  God.  *  *  * 
(a)  The  inspired  canticles  which  David  wrote  in  the  desert  of 
Judea,  which  he  probably  sang  in  its  caves  on  his  harp:  which 
later  on  were  sung  in  the  tabernacle  of  Zion.  and  still  later  in 
the  temple  of  Solomon,  and  are  now  chanted  in  all  our  temples, 
are  considered  by  the  church  as  the  work  of  the  H •  >  1  \  Ghost, 
ami  as  the  most  devout  of  all  supplications. 

If  we  consider  not  the  language  only,  but  the  sentiments  of 
David,  we  shall  justly  conclude  thai   the  spirit  of  Jesus  Christ, 

who  teaches  us  under  the  (iospel.  was  the  same  who  taught  the 
just  under  the  law   of  Moses. 

(')  I's.  xli. 
PS.  \  \  \n 

OJ'sVnIU, 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  55 

David,  pursued  by  Saul  heading  an  army  of  3,00<>  picked 
hi. mi.  lav  hid  with  his  followers  in  a  cave  of  the  stronghold  of 
Engaddi:  Saul  comes  into  the  cave  alone.  He  is  now  in  the 
power  of  David,  whose  men  incite  him  to  kill  his  cruel  enemy, 
and  thus  to  become  king  of  Israel  ;  but  his  eyes  spared  him,  for 
he  said  :  "  I  will  not  put  out  my  hand  against  my  Lord,  be- 
cause he  is  the  Lord's  anointed."  ('). 

Not  many  days  after  this  occurrence,  when  Saul  was  still 
pursuing  David  at  the  head  of  an  army,  the  latter  goes  on  with 
one  attendant  by  night  to  the  camp  of  the  king  of  Israel,  enters 
the  tent  unperceived,  and  takes  away  the  king's  spear  and  the  cup 
of  water  which  was  at  his  head.  Abisai  was  about  to  pierce 
Saul  with  his  lance,  but  David  said,  kill  him  not.  for  who  shall 
put  forth  his  hand  against  the  Lord's  anointed,  and  shall  be 
guiltless."  (2)  .  David  was  be  who  being  cursed  by  Semei  when 
he  had  to  flee  from  Absalom,  said  to  Abisai,  who  desired  to 
revenge  the  outrage  *  *  *  "Let  him  curse,  for  the  Lord 
hath  bid  him  curse  David  *  *  *  *  perhaps  the  Lord  may 
look  upon  my  affliction,  and  the  Lord  may  render  me  good  for 
the  cursing  of  this  day."  (3) 

David,  so  admirable  by  his  valor,  his  piety,  his  meekness, 
was  still  more  remarkable  by  the  penance  he  performed  for  his 
crimes.  The  penitential  psalms  which  he  wrote  breathe  forth 
the  sentiments  of  compunction  and  sorrow  which  should  animate 
all  penitents.  But  for  the  better  understanding  of  the  latter 
part  of  the  life  of  David  and  of  what  he  did  for  the  worship  of 
<<<>d,  we  must  here  speak  of  Jerusalem  as  it  appeared  in  the  days 
of  which  we  write. 

(')  I  Kings,  xxiv. 
(*)  I  Kings,  xxvi. 
(*)  II  Kings,  xvi. 


•")<)  A    HISTORY   OF   THE    WORSHIP   OP  (JOD. 

CHAPTER  VII. 

JERUSALEM    IN     THE    DAYS   OF    DAVID. 

After  the  death  of  Saul  and  of  his  suns,  David,  after  consult- 
ing the  will  of  God  through  the  high  priest,  went  and  dwelt  in 
Hebron  with  his  faithful  followers  and  he  was  there  anointed 
King  by  the  men  of  Juda,  over  the  tribes  of  Juda,  the  rest  of 
the  tribes  remaining  faithful  to  Isboseth  the  son  of  Saul.  "  The 
number  of  the  days  that  David  abode  reigning  in  Hebron  over 
the  house  of  Juda  was  seven  years  and  six  months,  but  after  this 
lapse  of  time  the  rest  of  the  Israelites  having  now  no  king  after 
the  death  of  the  son  of  Saul,  and  being  mindful  besides,  of  the 
past  services  of  David,  and  of  the  choice  that  God  had  made  of 
him,  came  to  Hebron  and  anointed  him  king  over  the  whole 
nation.  Hitherto  .Jerusalem  had  remained  in  the  possession  of 
the  Jebusites.  David  who  had  hitherto  resided  in  Hebron  had 
need  of  a  central  point  for  a  cripitol,  he  therefore  laid  seige  to 
the  fortress  of  Zion,  the  great  stronghold  of  the  city,  and  took  it. 

Jerusalem  did  then,  as  it  does  now.  occupy  the  southern  ter- 
mination of  a  table  land  which  is  cut  off  from  the  country  round 
it  on  its  west,  south  and  east  sides  by  ravines  more  than  usually 
deep  and  precipitous.  These  ravines  Leave  the  level  of  the  table 
land,  the  one  on  the  west  and  the  other  on  the  northeast  of  the 
city,  and  fall  rapidly  until  they  form  a  junction  below  its  south- 
east corner.  The  eastern  one.  the  valley  of  the  Kedroii  com- 
monly called  the  \alle\  of  Josophath,  runs  nearly  straight  from 
north  to  south.       I>nt  the  western  one,    the  valley   of  Hinnon, 

runs  south  for  a  lime  and    then    takes    a  sudden  bend  to   the  ea>t 

until  it  tneete  the  valley  of  Josophath,  after  which  the  two  rush 
off  as  one,  to  the  Dead  sea.  How  sudden  is  their  descend  max  be 
gathered  from   the  fact,  thai  the  level  al   the   point   of  junction 


A    BIBTOBY    OF   HIE   WOBBHIP   0¥  GOD.  57 

about  a  mile  and  a  quarter  from  the  starting  point  of  each,  is 
more  than  600  feet  below  that  of  the  upper  plateau,  from  which 
they  began  their  descent.  So  steep  is  the  fall  of  the  ravine,  so 
trench-like  their  character,  and  so  close  do  they  keep  to  the 
promontory  at  whose  feet  they  run,  as  to  leave  on  the  beholder, 
almost  the  impression  of  the  ditch  at  the  foot  of  a  fortress,  rather 
than  that  of  valleys  formed  by  nature.  The  promontory  thus 
encircled,  is  itself  divided  by  a  Longitudinal  ravine  running  up 
it  from  south  to  north,  called  the  valley  of  the  Tyropeon,  rising 
gradually  from  the  south,  like  the  external  ones,  till  at  last  it 
arrives  at  the  level  of  the  upper  plateau,  dividing  the  central 
mass  into  two  unequal  portions.  Of  these  two,  Mount  Zion, 
that  on  the  west,  is  the  higher  and  more  massive  on  which  the 
city  of  Jerusalem  now  stands,  and  in  fact  always  stood.  The 
hill  on  the  east  of  the  Theropeon,  Mount  Moriah.  Is  considerably 
lower  and  smaller.  The  valleys  which  surround  Jerusalem  were 
much  deeper  in  the  days  of  David  than  they  are  now,  having 
been  rilled  up  in  part  by  the  ruins  of  many  wars  and  overturn- 
ings  :  but  Zion  is  still  300  feet  above  the  valley  on  the  south- 
west, and  above  -300  feet  above  ain  Rogel.  It  was  a  position  of 
great  military  strength,  and  the  Jebusites  who  held  it  in  the  days 
of  David  had  built  upon  it  a  fortress,  which  seemed  so  impreg- 
nable, that  they  scornfully  defied  assault.  But  David  laid  siege 
to  it,  captured  it,  and  thenceforth  it  was  called  the  city  of 
David.  lie  seems  to  have  greatly  delighted  in  its  beauty  and 
strength,  and  to  have  loved  it  as  a  type  of  the  church  of  the 
Messiah.  He  dwelt  in  the  castle  of  Zion  and  built  round  about 
from  Mello  and  inwards(')  and  its  fortifications  were  made  strong- 
er by  doab — and  he  went  up  prospering.  "  and  growing  up,  and 
the  Lord  God  of  Hosts  was  with  him." 

(')  II  Kings.  \ ,  li. 


58  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 


CHAPTEB  VIII. 

bringing  of  the  ark.  psalms  composed  on  that  0<  casion. 
wise  regulations  fob  the  worship  of  god  about  the 
tabernacle. 

Section  1.     bringing  of  the  ark. 

The  name  of  David  became  famous  in  all  the  countries  and 
the  Almighty  had  spread  the  terror  of  it  amongst  all  the  nations. 
Many  others  in  his  place  would  have  yielded  to  pride  and  forgot- 
ten their  Creator  :  but  David  found  in  his  successes  an  incen- 
tive to  his  gratitude  and  a  motive  to  promote  the  worship  of  God. 

"  And  David  consulted  with  the  captains  of  thousands,  and 
of  hundreds,  and  with  all  the  commanders,  and  he  said  to  all  the 
assembly  of  Israel,  if  it  please  you,  and  if  the  words  that  I  speak 
come  from  the  Lord  our  God,  let  us  send  to  the  rest  of  our 
brethren  into  all  the  countries  of  Israel,  and  to  the  priests,  and 
the  Levites  that  dwell  in  the  suburbs  of  the  cities,  to  gather 
themselves  to  us,  and  let  us  bring  back  again  the  ark  of  our 
God  to  us.  for  wesought  it  not  in  the  days  of  Saul."  (') 

The  Ark  of  the  Covenant  now  at  Cariathiarim,  separated 
I'roin  the  Tabernacle,  which  remained  in  Gabaon.  had  not  been 
treated  by  the  nation  with  the  veneration  which  was  ilur  to  it. 
Now  that  David  was  at  peace,  at  the  head  of  a  great  nation,  and 
living  in  a  beautiful  capitol,  it  was  natural  that  he  would  desire 
to  see  it  in  Jerusalem,  knowing  that  here,  it  would  be  properly 
honored. 

••  And  all  the  multitude  answered  that  it  should  be  so.  for 
the  word  pleased  all  the  people.  So  David  assembled  all  Israel 
from  Sehor  <>!'  Egypl  even  to  the  entering  into  Emath,  to  brine 

(')     1.  Par.  xiii. 


A    HISTORY   OF   THE    WORSHIP    OF   GOD.  59 

the  ark  of  God  from  Cariathiarim.  And  David  wont  up  with  all 
the  men  of  Israel  to  the  hill  of  Cariathiarim,  which  is  in  Juda, 
to  bring  home  the  ark  of  the  Lord  God  sitting  upon  the  Cheru- 
bims  where  His  name  is  called  upon.     And  they  carried  the  ark 

of  God  upon  a  new  cart  out  of  the  house  of  Abinadab,  and  <>za 
and  li is  brother  drove  the  cart  and  David  and  all  Israel  played 
before  God  with  all  their  might  with  hymns  and  with  harps  and 
with  psalteries  and  timbrels  and  cymbals  and  trumpets.  And 
when  they  came  to  the  Moor  of  Chidon,  Oza  put  forth  his  hand 
to  hold  up  the  ark,  for  the  ox  being  wanton  made  it  lean  a  little 
on  one  side.  And  the  Lord  was  angry  with  Oza,  and  struck 
him.  because  he  had  touched  the  ark,  and  he  died  there  before 
the  Lord."  (l) 

According  to  the  law,  when  the  sacred  ark  was  to  be  trans- 
ported, the  priests  were  bound  first  of  all  to  wrap  three  veils 
around  it  ;  no  Livite  might  touch  it  under  pain  of  death  before 
this  had  been  done :  then  it  might  not  be  drawn  in  a  cart,  but 
should  be  carried  on  their  shoulders  by  Livites  of  the  family  of 
Chaath,  and  to  this  family  Oza  did  not  belong.  (")  "And  David 
was  troubled  because  the  Lord  had  divided  Oza,  and  he  called 
that  place  the  breach  of  Oza  to  this  day  ;  and  he  feared  God  at 
that  time,  saying  :  how  can  I  bring  in  the  ark  of  God  to  me  ? 
And  therefore  he  brought  it  not  home  to  himself,  that  is  into 
the  city  of  David,  but  carried  it  aside  into  the  house  of  Obede- 
dom  the  Gethite,  and  the  ark  of  God  remained  in  the  house  of 
Obededom  three  months,  and  the  Lord  blessed  his  house  and  all 
he  had."  (3) 

I  >avid  having  heard  of  it  resolved  to  translate  it  within  his  capi- 
tal. This  translation  was  made  with  much  greater  solemnity  than 
the  former,  and  especially  with  stricter  conformity  to  the  prescrip- 

(')  1  Paral.,  c.  xiii. 

('-')  Numb.,  iv,  4-15. 

{;■)  I  Par.  c,  iii, 


<)<»  A    HISTOUV    OF   THE    WORSHIP   OF    GOD. 

tions  of  the  law.     He  gathered  together  all  Israel  into  Jerusalem. 

Hi'  assembled  the  high  priests  Sadoc  and  Abiathar  with  the  six 
chiefs  of  the  Livites.  and  said  to  them.  You  are  the  princes  of 
the  families  of  Livi.  sanctify  yourselves  with  your  brethren, 
and  cany  the  ark  of  Jehova,  the  God  of  Israel,  unto  the  place 
which  I  have  prepared  for  it.  lest  that  as  lie  struck  us  formerly 
because  you  were  not  there,  the  same  might  happen  to  us  now. 
it'  we  do  anything  contrary  to  His  ordinances.  He  told  them 
also  to  appoint  some  of  their  brethren  to  lead  the  Binging  and 
the  music.  The  three  principal  leaders  were  Heman,  Asaph  and 
Ethan;  whose  names  we  read  in  some  of  the  titles  of  the  psalms. (') 
••  So  the  priests  and  the  Livites  were  sanctified,  to  carry  the  ark 
of  the  Lord  the  God  of  Israel.  And  the  sons  of  Livi  took  the 
ark  of  God,  as  Moses  had  commanded  according  to  the  word  of 
the  Lord,  upon  their  shoulders,  with  the  staves.  So  David  ami 
all  the  ancients  of  Israel,  and  the  captains  over  thousands,  went 
to  bring  the  ark  of  the  covenant  of  the  Lord  out  of  the  house  of 
Obededom  with  joy.  and  when  God  had  helped  the  Livites  who 
carried  the  ark  of  the  covenant  of  the  Lord,  they  offered  in 
sacrifice  seven  oxen  and  seven  rams.""  The  following  fact 
related  of  David  by  the  sacred  writer,  shows  the  spirit  of  devo- 
tion which  animated  the  holy  king.  "And  David  was  clothed 
with  a  robe  of  tine  linen,  and  all  the  Livites  that  carried  the 
ark,  and  the  singing  men.  and  Chonenias  the  ruler  of  the 
prophecy  among  the  singers:  and  David  also  had  on  him  an 
ephod  <>f  linen.     And   David  danced  with  all  his  might  before 

the  Lord,  and  when  the  ark  of  the  Lord  was  come  into  the  city 
of    David.  Michol,  the    daughter  id'  Saul,  looking  out  through  a 

window,  saw  King  David  leaping  and  dancing  before  the  Lord, 

and    she    despised  him  in  her  heart   *  *   *"("')  And   she  "coining 

out    to    meet     David,  said:    how    glorious  was  the   king  of    Israel 

<  i  I  Par.  xv.  li). 
I      i  Par.  xv.  27. 


A    HISTOBT   OF   THE   WOB8HIF   OF   SOD.  61 

to-day,  uncovering  himself  before  the  band-muds  of  hi-  Bervants, 

and  was  naked,  as  if  one  of  the  bnffoone  should  be  naked.  Ami 
David  Baid  t.i  Midiol  :  before  the  Lord  who  chose  me  rather 
than  thy  father  and  than  all  his  house,  and  commanded  me  to 
be  ruler  over  the  people  of  the  Lord  in  Israel,  I  will  both  play 
and  make  myself  meaner  than  I  have  dune  ;  and  I  will  be  little 
in  my  own  eyes:  and  with  the  hand-maids  of  whom  thou 
Bpeakest,  I  shall  appear  more  glorious."  (') 

Section  2.     psalms  composed  fob  the  occ a  sioh  by  david. 

On  this  most  solemn  occasion  David  had  composed  the  fol- 
lowing admirable  hymn  of  praise,  which  indeed  must  have  drawn 
tears  from  the  eves  of  those  who  remembered  what  (iod  had 
done  for  their  fathers.  "In  that  day  David  made  Asaph  the 
chief  to  give  praise  to  the  Lord  with  his  brethren.  Praise  ye 
the  Lord  and  call  upon  His  name,  make  known  His  doings 
among  the  nations.  Sing  to  Him:  yea.  sing  praises  to  Him. 
and  relate  all  His  wondrous  works.  Praise  ye  His  holy  name  : 
let  the  heart  of  them  rejoice  that  seek  the  Lord.  Seek  the 
Lord  and  his  power  :  seek  ye  His  face  for  evermore.  Remem- 
ber His  wonderful  works  which  be  has  done,  His  signs  and  the 
judgments  of  His  mouth.  0  ye  seed  of  Israel,  His  servants,  ye 
children  of  Jacob,  His  chosen.  He  is  the  Lord  our  God,  His 
judgments  are  in  all  the  earth.  Remember  forever  His  covenant, 
the  word  which  He  commanded  to  a  thousand  generations  :  the 
covenant  which  He  made  with  Abraham,  and  his  oath  to  Isaac  : 
and  He  appointed  the  same  to  Jacob  for  a  precept,  and  to  Israel 
for  an  everlasting  covenant,  saying,  to  thee  will  I  give  the  land 
of  Chanaan.  the  lot  of  your  inheritance  :  when  they  were  but 
small  number,  very  few  and  sojourning  in  it.     And  they  passed 

(_')  II  Kings,  vi. 


62  A    HISTORY   OF   THE    WORSHIP    OF   GOD. 

from  nation  to  nation,  and  from  a  kingdom  to  another  people. 
He  suffered  no  man  to  do  them  wrong,  and  reproved  kings  for 
their  sakes.  Touch  not  my  anointed,  and  do  no  evil  to  my 
prophets.  Sing  ye  to  the  Lord  all  the  earth,,  shew  forth  from 
day  to  day  His  salvation.  Declare  His  glory  among  the  Gen- 
tiles, His  wonders  among  all  people.  For  the  Lord  is  great  and 
exceedingly  to  be  praised,  and  He  is  to  be  feared  above  all  gods  ; 
for  all  the  gods  of  the  nations  are  idols,  but  the  Lord  made  the 
heavens.  Praise  and  magnificence  are  before  him,  strengtli  and 
joy  in  his  place.  Bring  ye  to  the  Lord,  0  ye  families  of  the 
nation  ;  bring  ye  to  the  Lord  glory  and  empire.  Give  to  the 
Lord  glory  to  his  name,  bring  up  sacrifice,  and  come  ye  in  His 
sight,  and  adore  the  Lord  in  holy  becomingness.  Let  all  the 
earth  be  moved  at  His  presence,  for  he  has  founded  the  world 
immovable.  Let  the  heavens  rejoice,  and  the  earth  be  glad  : 
and  let  them  say  among  the  nations,  the  Lord  hath  reigned. 
Let  the  sea  roar,  and  the  fullness  thereof  ;  let  the  field  rejoice, 
and  all  things  that  are  in  them.  Then  shall  all  the  trees  of  the 
world  give  praise  before  the  Lord,  because  He  is  come  to  judge 
the  earth.  Give  ye  glory  to  the  Lord,  for  He  is  good,  for  his 
mercy  endureth  forever ;  and  say  ye  :  Save  us,  0  God  our 
Saviour,  and  gather  us  together,  and  deliver  us  from  the  nations. 
that  we  may  give  glory  to  Thy  holy  name  and  may  rejoice  in 
singing  Thy  praises.  Blessed  be  the  Lord,  the  God  of  Israel. 
from  eternity  to  eternity,  and  let  all  the  people  say  Amen  and 
a  hymn  to  God."  Let  the  reader  recall  here  to  his  mind  thai 
the  above  psalm  was  sung  oil  Mount  /ion.  a  very  high  mountain 
almost  in  sight  of  the  river  Jordan,  which  their  fathers  bad 
crossed  in  a  miraculou>  manner  under  Josue  :  in  the  very 
country  inhabited  once  by  the  patriarchs  Abraham,  Isaac  and 
Jacob  :  in  presence  of  the  ark  which  contained  the  tables  of  the 
commandments  written  over  with  the  finger  of  Gtod.  a  rase  con- 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  63 

taining  some  of  the  manna  of  bhe  desert,  and  the  rod  of  Aaron 
that  had  blossomed  :  let  him  remember  that  the  children  of 
Israel  saw  themselves  now  a  powerful  nation,  governed  by  a 
most  wise  king,  and  possessed  of  a  very  large  and  fertile  terri- 
tory, whilst  nearly  all  their  enemies  were  subdued — let  the 
reader  recall  all  these  things  to  his  mind,  and  he  will  see  how 
appropriate  was  the  hymn  of  thanksgiving  sung  by  the  sacred 
singers  on  Mount  Zion,  and  how  every  word  of  it  must  have 
filled  the  Israelites  with  joy  and  gratitude. 

The  house  of  Obededom  is  supposed  to  have  stood  on  a  plat- 
eau of  four  acres,  six  miles  west  by  south  of  Jerusalem.  At  the 
moment  that  the  priests  lifted  up  the  ark,  the  Livites  sang, 
"  Let  God  arise,  and  let  His  enemies  be  scattered,  and  let  them 
that  hate  Him  flee  from  before  His  face.  As  smoke  vanisheth. 
so  let  them  vanish  away,  as  wax  melteth  before  the  fire,  so  let 
the  wicked  perish  at  the  presence  of  God.  And  let  the  just 
feast,  and  rejoice  before  God  and  be  delighted  with  glad- 
ness. Sing  ye  to  God,  sing  a  psalm  to  His  name,  make  a  way 
for  Him  who  ascendeth  upon  the  west ;  the  Lord  is  His  name." 
After  singing  the  above  canticle  of  praise,  David  in  the  same 
psalm,  reminded  Israel  of  the  goodness  of  God  toward  them, 
when  taking  them  out  from  the  captivity  of  Egypt,  he  per- 
formed so  many  wonders  in  their  behalf  in  the  desert.  "  0 
God  when  Thou  didst  go  forth  in  the  sight  of  Thy  people,  when 
Thou  didst  pass  through  the  desert,  the  earth  was  moved,  and 
the  heavens  dropped  at  the  presence  of  the  God  of  Sinai,  at  the 
presence  of  the  God  of  Israel.  Thou  didst  pour  down  upon  Thy 
people,  a  free  rain  (the  manna)  0  God,  and  it  (Thy  people) 
was  weakened,  but  Thou  hast  made  it  perfect.  In  it  (Thy  in- 
heritance) shall  (did)  Thy  animals,  (the  quails)  dwell;  in  Thy 
sweetness  0  God  Thou  hast  provided  for  the  poor."  Turning 
now  his  attention  to  the  mountain  of  Zion,  whither  the  ark  was 


64  A    HISTORY   OF   THE   WOBSHTP    OF   GOT). 

being  carried,  he  addresses  it  in  this  manner  :  "  The  mountain 
of  God  is  a  fat  mountain,  a  curdled  mountain,  a  fat  mountain. 
Why  suspect,  ye  curdled  mountains  ?  A  mountain  in  which  God 
is  well  pleased  to  dwell  ;  for  there  the  Lord  shall  dwell  unto  the 
end."  At  the  sight  of  the  triumphant  march  of  his  people 
toward  Jerusalem,  David  continues:  "They  see  Thy  goings,  <» 
God,  the  goings  of  my  God,  of  my  King  who  is  in  1 1  is  sanctuary. 
(The  ark.)  Princes  go  before  joined  with  singers,  in  the  midst 
of  young  damsels  playing  on  timbrels  in  the  choruses,  bless  ye 
God  the  Lord,  from  the  fountains  (offsprings)  of  Israel.  There 
is  Benjamin  a  youth,  in  exstasy  of  mind.  The  princes  of  Juda 
are  their  leaders  ;  the  princess  of  Zabulon,  the  princes  of  Neph- 
tali.  Command  Thy  strength.  0  God,  confirm  0  God  what  thou 
hast  wrought  in  us,  from  Thy  temple  in  Jerusalem,  that  Kings 
nia\  offer  presents  to  Thee.  *  *  *  Sing  to  God,  ye  king- 
doms of  the  earth  ;  sing  ye  to  the  Lord.  Sing  ye  to  God  who 
mounteth  alone  the  heavens  of  heavens,  to  the  east.  Behold, 
He  will  give  to  His  voice,  the  voice  of  power  :  give  ye  glory  to 
<Jod  for  Israel,  His  magnificence  and  His  power  is  in  the  clouds. 
God  is  wonderful  in  His  saints  (sanctuarys  ?)  The  God  of 
Israel  is  He  who  will  give  power  ami  strength  to  His  people. 
Blessed  be  God."  (')  Many  sacrifices  were  offered  to  the  Lord 
during  the  triumphal  march  to  the  city  of  David,  hut  when  at 
last  they  came  in  sight  of  Zion,  they  sang  out,  ••The  earth  is 
the  Lord's  and  the  fullness  thereof:  the  world  and  all  they  that 
dwell  therein  :  for  he  has  founded  it  upon  the  seas,  and  hath 
prepared  it  upon  the  rivers.  Who  shall  ascend  into  the  mount- 
ain of  the  Lord,  or  who  shall  stand  in  his  holy  place  ?  The  in- 
nocent in  hands,  and  clean  of  heart,  who  hath  not  taken  his 
sold  in  vain,  nor  sworn  deceitfully  to  his  neighbors.      He  .-hall 

i1)  Psalm,  67. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  65 

receive  a  blessing  from  the  Lord,  and  mercy  from  God  his  Sav- 
iour. This  is  the  generation  of  them  that  seek  Him,  of  them 
that  seek  the  face  of  the  God  of  Jacob,     Lift   up  your  gates,  0 

ye  princes,  and  lie  ye  lifted  up,  ()  eternal  gates,  and  the  King  of 
glory  shall  enter  in.  Who  is  this  King  of  glory  ?  the  Lord  who 
is  strong  and  mighty,  the  Lord  mighty  in  battle.  Lift  up  your 
gates,  0  ye  princes,  and  be  ye  lifted  up  to  eternal  gates,  and  the 
King  of  glory  shall  ruler  in.  Who  is  this  King  of  glory  ?  The 
Lord  of  hosts,  lie  is  the  King  of  glory.'"  (') 

Section  :>.     wish  regulations. 

"So  they  brought  the  ark  of  God  and  set  it  in  the  middle  of  the 
tent  which  David  had  pitched  for  it;  and  they  offered  holocausts 
and  peace  offerings  before  God.  And  when  David  had  made  an 
end  of  offering  holocausts  and  peace  offerings,  he  blessed  the 
people  in  the  name  of  the  Lord,  and  he  divided  to  all  and  every 
one,  both  men  and  women,  a  loaf  of  bread  and  a  piece  of  roasted 
beef  and  flour  fried  with  oil."  ('")  We  have  no  description  of* 
this  tent  or  tabernacle  erected  by  David,  except  that  its  cover 
was  made  of  skins.  It  is  however  right  to  surmise  that  it  was  a 
perfect  copy  of  that  erected  by  Moses,  which  was  at  this  time 
in  Silo  ;  and  also  that  there  were  in  it  "the  most  holy  place,  and 
the  holy  place/'  and  before  the  inmost  curtain  the  altar  of 
incense,  the  seven  branch  gold  candlestick  and  the  table  of  the 
shew  bread.  We  must  also  suppose  that  David  made  a  court 
to  protect  the  tabernacle  ;  erected  dwellings  for  the  priests  near 
it,  and  had  a  laver  and  a  brazen  altar  for  holocausts  placed  in 
the  court;  for  he  appointed  priests  and  Livites  "  to  minister  be- 
fore the  ark  of  the  Lord  and  to   remember    His    works,    and    to 

(•)  Ps.  xxiii. 
(*1  I  Paral.  xvi. 


66  A    I1ISTUKY    O?   THE    WORSHIP   OF   GOD. 

glorify  aud  praise  the  Lord  God  of  Israel  *  *  *  in  their 
courses — others  he  appointed  over  the  instruments  of  psaltery 
and  harps,  and  to  sound  the  cymbals.  Porters  were  also  ap- 
pointed by  David  to  open  and  close  the  doore  of  the  new  taber- 
nacle on  Mount  /ion." 

Before  the  tabernacle  of  the  Lord  (built  by  Moses)  in  the 
high  place  which  was  in  Gabaon,  David  appointed  Sadoc  the 
priest  aud  his  brother  priests,  "thai  they  should  offer  holocausts 
to  the  Lord,  upon  the  altar  of  holocausts  (that  of  the  desert) 
continually,  morning  and  evening,  according  to  all  that  is 
written  in  the  law  of  the  Lord,  which  be  commanded  Israel. 
Here  also  in  Gabaon,  as  on  Mount  Zion.  some  \wvc  appointed 
by  name  to  give  praise  to  the  Lord,  because  his  mercy  endureth 
forever,  others  sounded  the  trumpet,  and  played  on  the  cym- 
bals, and  all  kinds  of  musical  instruments,  to  sing  praises  to 
God.     Others  were  appointed  to  act  as  porters. "  (') 


CHAPTEB     IX. 
david's  power. — bis  sin — penance — trials — psalms    on 

THOSE    OCCASIONS. 

After  David  had  been  anointed  king  over  Israel,  and  had 
taken  the  citadel  of  Zion,  ••Hiram,  king  of  Sidon,  sent  messen- 
gers to  him,  and  cedar  trees  and  carpenters  and  masons  for 
walls,  and  they  built  a  house  for  David."  ('"')  David  dwelt  in 
this  magnificent  palace  ••  Now  it  came  to  pass  when  the  king 
sat  in  his  house,  and  the    Lord    had    given    him    rest  from  all  his 

I  Paral.  \\i. 

II  Kings  \,  11. 


A    BISTORT   OP   THE    WORSHIP   OF   GOD.  67 

enemies,  be  said  bo  Nathan  the  prophet,  dost  thou  Bee  that] 
dwell  in  a  house  of  cedar,  and  the  ark  of  God  is  lodged  within 
skins;  and  Nathan  said  to  David,  do  all  that  is  in  thy  heart  for 
God  is  with  thee."  But  the  very  same  night  Almighty  God 
made  known  to  His  prophei  thai  David  should  not  build  him  a 
house  although  he  approved  of  his  intention,  saying:  "I  declare 
to  thee  that  the  Lord  will  build  thee  a  hou6e"  that  is,  that  high 
destinies  are  in  store  for  thy  family,  '"and  when  thou  shalt  have 
ended  thy  days  to  go  to  thy  fathers,  I  will  raise  up  thy  ^vrd  after 
thee  which  shall  he  of  thy  Bons  :  and  I  will  establish  his  kingdom, 
lie  shall  build  me  a  house,  and  I  will  establish  his  throne  for- 
ever. I  will  be  to  him  a  father,  and  lie  shall  be  to  me  a  son  ;  and 
I  will  not  take  my  mercy  away  from  him,  as  I  took  it  from  him 
that  was  before  thee.  But  I  will  settle  him  in  my  house  and  in 
my  kingdom  forever."  Those  magnificent  promises  applied  less 
to  Solomon,  than  to  Him  who  is  pre-eminently  called  the  Son  of 
David  by  the  prophets,  the  evangelists,  the  Jews  and  the  Chris- 
tians. In  this  sense  it  was  that  David  understood  the  promise 
of  God,  and  he  went,  prostrated  himself  before  the  Lord  and 
said  :  "Who  am  I,  0  Lord  God,  and  what  is  my  house,  that  thou 
should'st  give  such  things  to  me  ?  But  even  this  has  seemed 
little  in  Thy  sight,  and  therefore  Thou  hast  also  spoken  concern- 
ing the  house  of  Thy  servant  for  the  time  to  come,  and  hast 
made  me  remarkable  above  all  men,  0  Lord  God."  "And  what 
can  David  say  more  unto  Thee  ?  For  Thou  knowest  Thy  ser- 
vant. 0  Lord  God.  For  thy  word  sake,  and  according  to  Thy 
own  heart  Thou  hast  done  all  these  great  tilings,  so  that  Thou 
would'st  make  it  known  to  thy  servant.  Therefore  Thou  art 
magnified  <>  Lord  God,  because  there  is  none  like  to  Thee, 
neither  is  there  any  God  besides  Thee,  in  all  the  things  that  we 
have  heard  with  our  ears.  And  what  nation  is  there  upon  earth, 
as  Thy  people  Israel  whom  God  went  to  redeem  for  a  people  to 


68  A    HISTORY   OF  THE   WORSHIP   OF  GOD. 

Himself ,  and  to  make  llim  a  name,  and  to  do  f or  them  greal 
and  terrible  things  upon  the  earth,  before  the  face  of  thy  people, 
whom  thou  redeemedst  to  Thyself  out  of  Egypt,  from  the  nation- 
arid   their   Gods.     For   Thou    hast  confirmed   to   Thyself    Thy 

I pie  Israel  to  be  an  everlasting  people:  and  Thou  0  Lord. 

art  become  their  God.  And  now  0  Lord,  raise  up  forever  the 
word  that  thou  hast  spoken  concerning  thy  servant,  and  con- 
cerning his  house,  and  do  as  thou  hast  spoken.  That  thy  name 
may  he  glorified  forever,  and  it  may  be  said,  the  Lord  of  hosts  is 
God  over  Israel,  and  the  house  of  Thy  servant  David  shall  be 
established  before  the  Lord.  Because  Thou,  0  Lord  of  hosts, 
God  of  Israel,  hast  revealed  to  the  ear  of  Thy  servant,  saying. 
I  will  build  thee  a  house,  therefore  hath  thy  servant  found  in 
his  heart  to  pray  this  prayer  to  Thee.  And  now  0  Lord  God, 
Thou  art  (iod.  and  Thy  words  shall  be  true:  for  Thou  hast 
spoken  to  Thy  servant  these  good  things.  And  now  begin  and 
bless  the  house  of  thy  servant,  that  it  may  endure  forever  before 
Thee,  because  Thou,  0  Lord  God  hast  spoken  it,  and  with  thy 
blessing  let  the  house  of  thy  servant  be  blessed  forever.  (') 
After  receiving  of  God  those  magnificent  promises,  David 
prefigured  the  spiritual  conquests  of  the  Messiah  by  the  victo- 
ries he  gained  over  the  neighboring  nations,  viz  :  the  Moabites. 
the  Syrians  and  ldumeans.  (9)  David  established  admirable 
order  in  his  own  house,  and  regulated  equally  well  the  adminis- 
tration of  his  vast  kingdom.  (;I)  He  showed  the  uprightness 
of  his  heart  by  rewarding  munificently  the  children  of  those  who 
had  served  him  or  his  predecessor  in  the  kingdom.  He  seemed 
at  this  time  of  his  life  to  have  attained  the  highest  degree  of 
glory  that  au\    man    can    aspire    to  and    to    be  beloved  of  God  as 

(')    II  Kings,  \ii.     Paral.  xvii. 
ii    See  1 1  Kings,  \  iii. 
I  Paral.  wiii. 


A    BISTOBI   01    THE    W0B8HIP   OF   GOD.  69 

well  as  of  men  :  but  be  undoubtedly  aeglected  to  pray,  to  watch 
upon  himself,  and  he  Eel!  into  a  horrible  crime,  which  we  relate 
in  all  its  circumstances  as  we  find  it  in  the  sacred  book. 

The  fall  of  David  is  a  warning  to  all  ;  the  example  of  Unas 
demonstrates  to  what  degree  of  virtue  this  simple  soldier  had 
attained  by  serving  God  according  to  His  law ;  and  the  peni- 
tence of  David  will  inspire  us  with  sentiments  like  unto  his.  and 
a  boundless  confidence  in  the  mercy  of  God. 

It  may  not  he  amiss,  for  the  purpose  of  showing  the  great- 
ness of  the  crime  of  David,  to  mention  that  it  was  probably 
from  the  celebrated  fortress  of  Jebus  which  he  had  taken  by 
assault,  that  he  looked  at  that  unfortunate  woman  Avhose 
beauty  caused  him  to  fall.  His  palace  stood  on  Mount  Zion, 
tin'  mountain  of  God  which  was  so  dear  to  his  heart,  within 
sight  of  the  tent  which  he  had  erected  over  the  ark  ;  within  the 
hearing  of  the  sacred  songs  which  himself  had  composed,  where- 
with the  priests  of  the  most  high  celebrated  His  praise  night  and 
day.  Perhaps  from  his  palace  he  saw  the  lights  which  shone 
around  the  tabernacle.  But  David  was  now  carried  away  by 
passion;  lie  might  apply  to  himself  the  words  which  he  had 
recited  on  the  recurrence  of  each  pasch  :  "  they  have  eyes  and 
they  do  not  see,  and  they  have  ears  and  they  do  not  hear." 

"  And  it  came  to  pass  at  the  return  of  the  year,  at  the  time 
that  kings  go  forth  to  war,  that  David  sent  Joab  and  his  ser- 
vants with  him.  and  all  Israel,  and  they  spoiled  the  children  of 
Amnion  and  besieged  Rabba  ;  but  David  remained  in  Jerusalem. 
In  the  meantime,  it  happened  that  David  arose  from  his  bed 
after  noon,  and  walked  upon  the  roof  of  the  king's  house  ;  and 
he  saw  from  the  roof  of  his  house  a  woman  washing  herself,  over 
against  him  :  and  the  woman  was  very  beautiful.  And  the 
king  sent  and  inquired  who  the  woman  was  :  and  it  was  told 
him   that  she  was  Bethsabee  the  daughter  of  Eliam,  the  wife  of 


70  A    TIIsTOKV    OF   THE    WOBBHIP    OF   GOD. 

I " rias  the  Hethite.  And  David  sent  messengers  and  took  her, 
and  she  came  in  to  him.  and  be  slept  with  her  :  and  presently 
she  was  purified  from  her  ancleanness,  and  she  returned  to  her 

house,  having  conceived.  Ami  she  sent  and  told  David,  and 
said:  I  have  conceived. "  (')  According  to  the  law  of  Moses  an 
adulterous  woman  and  her  accomplice  were  liable  to  be  punished 
with  death.  David's  perplexity  was  now  very  great.  With  a 
view  to  conceal  his  crime  from  Urias.  lie  sent  to  dual),  saying  : 
"Send  me  Urias  the  Hethite.  And  Joab  sent  Urias  to  David,  and 
Trias  came  to  David.  And  David  asked  how  Joab  did.  and  the 
people,  and  how  the  war  was  carried  on.  And  David  said  to 
Urias.  go  into  thy  house  and  wash  thy  feet.  And  Urias  went 
from  the  king's  house,  and  there  went  out  after  him  a  mess  of 
meat  from  the  king.  But  Trias  slept  before  the  gate  of  the 
king's  house,  with  the  other  servants  of  his  Lord,  ami  went 
not  down  to  his  own  house.  And  it  was  told  David  by  some 
that  said:  Urias  went  not,  to  his  house.  And  David  said  to 
Urias:  Didst  not  thou  come  from  thy  journey?  Why  didst 
not  thou  go  down  to  thy  house?  And  Trias  said  to  David  : 
the  ark  of  God,  and  Israel  and  Juda  dwell  in  tents,  and  my 
Lord  Joab  and  the  servants  of  my  Lord  abide  upon  the  face  of 
the  earth,  and  shall  I  go  into  my  house,  to  eat  and  to  drink,  and 
to  sleep  with  my  wife  ?  By  thy  welfare,  and  by  the  welfare  of 
thy  soul.  I  will  not  do  this  thing.  Then  David  said  to  [Trias: 
Tarry  here  to-day,  and  to-morrow  I  will  send  thee  away.  Trias 
tarried  in  Jerusalem  that  day  and  the  next.  Ami  David  called 
him  to  eat  and  to  drink  before  him.  and  he  made  him  drunk  : 
and  he  went  out  in  the  evening,  and  slept  on  his  couch  with  the 
servants  of   his  Lord,  and  went  not  down    into  his  house."     'Idle 

next  morning  he  senl  him  hack  with  the  following  letter  to 
Joab:  "  Set  ye  Urias  in  the  front  of  the  battle  where  the  fighl 

II  King  .  \i. 


A    HISToltV    OF   THE    WORSHIP   OF   GOD.  71 

i>  strongest  :  and  leave  ye  liim  that  lie  may  be  wounded  ami 
die.'*      Joab  did  but  too  well   fulfil  the  behest  of   his  master,  ami 

he  sent  word  to  David  concerning  the  death  of  TJriaB.  Beth- 
sabee,  who  was  probably  ignoranl  of  the  plot  which  lead  to  the 
death  of  her  husband,  mourned  for  him.  ••Then  David  sent 
and  brought  her  into  his  own  house,  and  she  became  his  wife 
and  she  bore  him  a  son,  and  this  thing  which  David  had  done 
was  displeasing  to  the  Lord."' 

(')  David  was  no  longer  the  man  according  fco  the  heart  of 
God.  He  however  did  not  abandon  him  and  "sent  to  him 
Nathan  the  prophet,  who  said  to  him  :  There  were  two  men  in 
one  city,  the  one  rich  and  the  other  poor.  The  rich  man  had 
exceeding  many  sheep  and  oxen.  But  the  poor  man  had  nothing 
at  all  but  one  little  ewe  lamb,  which  he  had  bought  and 
nourished  up  ;  and  which  had  grown  up  in  his  house  together 
with  his  children,  eating  of  his  bread  and  drinking  of  his  cup 
and  sleeping  in  his  bosom,  and  it  was  unto  him  as  a  daughter. 
And  when  a  certain  stranger  had  come  to  the  rich  man,  he 
spared  to  take  of  his  own  sheep  and  oxen  to  make  a  feast  for 
that  stranger,  who  was  come  to  him,  but  took  the  poor  man's 
ewe,  and  dressed  it  for  the  man  that  was  come  to  him.  And 
David's  anger  being  exceedingly  kindled  against  that  man,  he 
said  to  Nathan  :  As  the  Lord  liveth,  the  man  who  has  done  this 
is  a  child  of  death.  And  Nathan  said  to  David  :  Thou  art  the 
man.''  (')  He  then  reproached  him  in  God's  name  for  his  two- 
fold crime  of  adultery  and  murder  and  his  ingratitude  to  God 
who  had  loaded  him  with  so  many  blessings.  He  announced  to 
him  that  great  calamities  would  soon  fall  upon  his  house,  that 
the  sword  should  not  depart  from  it,  "because  thou  hast 
despised  me,  and  nasi  taken  the  wife  of  Unas  the  Hethite  to  be 

(')II  Kings,  xi. 
(*)  II  Kings,  xii. 


72  A    HISTORY   OF   THE    WORSHIP    OF   GOD. 

thy  wife,  *  *  *    And  David  said  to  Nathan  :   1  have  sinned 
againsi   the  Lord.     And  Nathan  said  to  David  :  The  Lord  also 

hath  taken  away  thy  sin  ;  thou  shalt  not  die.  Nevertheless, 
because  thou  hast  give  occasion  to  the  enemies  of  the  Lord  to 
blaspheme,  for  this  thing  the  child  that  is  horn  to  thee  shall 
surely  die.  *  *  *  The  Lord  struck  the  child  which  the  wife  of 
Urias  had  borne  to  David,  and  his  life  was  despaired  of.  And 
David  besought  the  Lord  for  the  child  ;  and  David  kept  a 
fast,  and  going  in  by  himself,  lay  upon  the  ground.  And  the 
ancients  of  his  house  came  to  make  him  rise  from  the  ground, 
but  he  would  not.  neither  did  he  eat  meat  with  them.  And  it 
came  to  pass  on  the  seventh  day  that  the  child  died,  and  the 
servants  of  David  feared  to  tell  him  that  the  child  was  dead  : 
for  they  said,  behold  when  the  child  was  yet  alive  we  spoke  to 
him  and  he  would  not  hearken  to  our  voice  :  how  much  more 
will  he  afflict  himself  if  we  tell  him  that  the  child  is  dead  ?  But 
when  David  saw  his  servants  whispering  he  understood  that  the 
child  was  dead,  and  he  said  to  his  servants  :  Is  the  child  dead  ? 
They  answered  him.  he  is  dead.  Then  David  arose  from  the 
ground,  and  washed  and  anointed  himself  ;  and  when  he  had 
changed  his  apparel,  he  went  into  the  house  of  the  Lord  and 
worshipped,  and  then  he  came  into  his  own  house  and  he  called 
for  bread  and  ate.  And  his  servants  said  to  him  :  What  thing 
is  this  that  thou  hast  done  ?  Thou  didst  fast  and  weep  for  the 
child  while  it  was  alive  :  but  when  the  child  was  dead  thou  didst 
rise  up  and  cat  bread.  And  he  said  :  Whilst  the  child  was  yet 
alive  I  tasted  and  wept  for  him  :  for  I  said,  who  knoweth 
whether  the  Lord  will  not  give  him  to  me.  and  the  child  may 
live  ?  lint  now  that  he  is  dead,  why  should  I  fast  ?  Shall  I  be 
able  to  bring  him  buck  any  more  ?  I  shall  go  to  him  rather, 
but  he  shall  not  return  tome.     And  David  comforted  Bethsabee 

his    wife    *    *    *    and    she    bore    a    son.  and    he    called    his  name 


A    BISTORT    OF    THE    WORSHIP    OF    COD.  73 

Solomon, "(')  that  is  peaceful,  through  n  prophetic  reference  to 
his  peaceful  reign,  and  also  to  that  of  the  Messiah,  <>i  whose 
person  Solomon  was  to  be  the  type.  The  Lord  loved  Solomon, 
and  directed  Nathan  the  prophet  to  have  him  called  Jedediah,  or 
amiable  to  the  Lord. 

We  can  now  appreciate  the  enormity  of  the  sin  of  David  who 
had  fallen  so  low  after  attain  inn,-  a  decree  of  virtue  so  exalted. 
His  impenitence  lasted  along  time;  for  the  child  was  born  of  his 
adulterous  commerce  with  Bethsabee.  and  David  had  not  yet  re- 
turned to  his  (iod.  Did  he  during  the  time  of  his  impenitence 
use  to  go  and  pray  before  the  ark.  especially  on  the  Sabbath  or 
Festival  Days  ?  We  imagine  that  he  was  afraid  to  kneel 
down  in  the  presence  of  that  honse  of  God.  which  contained  the 
two  tables  of  stone  on  which  the  Almighty  had  written  with  His 
own  hand — '-Thou  shalt  not  commit  adultery.  Thou  shalt  not 
kill."  Did  David  during  the  long  sad  days  of  his  revolt  against 
(iod.  compose  any  psalm  in  praise  of  the  mountain  of  Zion,  in 
praise  of  the  great  merciful  (iod  who  dwelt  in  the  tabernacle  ? 
Did  hi'  go  to  Gabaon  and  have  holocausts  and  sacrifices  for  sin 
offered  there  on  the  altar  of  brass  erected  by  Moses  ?  These  are 
questions  that  can  not  be  answered,  yet  we  know  that  no  one  can 
serve  two  masters.  David  had  gone  down  to  the  depths.  Blessed, 
therefore,  was  the  day  when  he  at  the  voice  of  Nathan  confessed 
and  exclaimed  ••!  have  sinned,  and  when  the  prophet  declared 
to  him:  The  Lord  has  taken  away  thy  sin."  From  that  moment 
he  began  a  life  of  penance.  From  that  moment  we  behold  him 
lie  down  prostrate  on  the  floor  of  his  palace  and  we  hear  him  ex- 
claim in  the  bitterness  of  his  soul.  ••  Have  mercy  on  me,  0  (iod. 
according  to  Thy  great  mercy:  and  according  to  the  multitude 
of  Thy  tender  mercies  blot  out  my  iniquity.     Wash  me  yet  more 

i1)  II  Kinji-.  xii. 


74  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

from  my  iniquity,  and  cleanse  me  from  my  sin;  *  *  *  turn 
away  Thy   face   from   my  sins,  and   blot  out  all   my  iniquities, 

*  *  *  Cast  me  not  away  from  Thy  face,  and  take  not  Thy 
Hoi}  spirit  from  me."  "0  Lord  rebuke  me  n<>t  in  thy  indigna- 
tion, nor  chastise  me  in  Thy  wrath.  Have  mercy  on  me,  0 
Lord,  for  I  am  weak:  heal  me,  0  Lord,  Eorjny  hones  are  troubled. 

*  *  *  Turn  to  me,  0  Lord,  and  deliver  my  soul;  0  save  me 
for  Thy  mercy's  Bake."  "  Out  of  the  depths  I  have  cried  to  Thee 
0  Lord,  Lord  hear  my  voice.  Let  Thy  ears  be  attentive  to  the 
voice  of  my  supplication,  if  Thou,  0  Lord,  wilt  mark  iniquities, 
Lord,  who  shall  stand  it  ?"  How  well  he  has  described  to  us  his 
grief  and  remorse.  "  Thy  arrows  are  fastened  in  me,  and 
Thy  hand  has  been  strong  upon  me.  There  is  no  health  in  my 
flesh  because  of  Thy  wrath;  there  is  no  peace  for  my  bones  be- 
cause of  my  sins.  *  *  *  I  am  become  miserable,  and  am 
bowed  down  to  the  end.     I   walked  sorrowful  all  the  day  long. 

*  *  *  I  am  afflicted,  and  humbled  exceedingly:  I  roared  with 
the  groanings  of  my  heart.  My  heart  is  troubled,  my  strength 
has  left,  and  the  light  of  my  eyes  itself  is  not  with  me." 

The  penitent  King  hereby  humbly  acknowledged  his  guilt  be- 
fore God.     "  I  kuow  my  iniquity,  and  my  sin  is  always  before  me. 

*  *  *  To  Thee  only  (principally)  have  I  sinned,  and  have 
done  evil  before  Thee.  *  *  *  Deliver  me  from  blood  (the 
blood  of  Urias.)  0  God,  thou  (rod  of  my  salvation  *  *  *  I 
have  acknowledged  my  sin  to  Thee,  and  my  injustice  I  have  not 
concealed.  I  said  1  will  confess  against  myself  my  injustice  to 
the  Lord,  and  Thou  hast  forgiven  the  wickedness  of  my  sin." 
David  had  prayed  and  fasted  for  the  recovery  of  his  sick  child, 
ami  how  much  more  severe  was  now  his  penance  for  his  own  griev- 
ous transgressions!  ''I  have  labored  in  my  groanings,  every 
night  I  will  wash  my  bed:  I  will  water  m\  couch  with  my  tears." 
If  Thou  badsl  desired  sacrifice,  I  would   indeed  have  [riven    it: 


A    BISTORT?    OF   THE    WORSHIP    OF   GOD.  75 

with  burnt  offerings  Thou  will  nol  be  delighted.  A  sacrifice  to 
God  is  an  afflicted  spirit ;  a  contrite  and  humbled  heart,  0  God, 
Thou  will  not  despise."  The  sentiments  of  penance  which  filled 
the  heart  of  David  were  united  with  :i  humble  confidence  in  bis 
mercy.  W  he  says  to  the  Lord:  "If  Thou,  0  Lord,  wilt  mark 
m\  iniquities,  Lord  who  shall  stand  it?  he  replies,  *  *  * 
••  with  Thee,  Lord,  there  is  merciful  forgiveness,  and  by  reason 
of  Thy  law  1  have  waited  for  Thee,  0  Lord  My  soul  hath  relied 
on  His  word,  my  soul  hath  hoped  in  the  Lord.  *  *  *  Be- 
cause with  the  Lord  there  is  mercy  and  with  Him  plentiful 
redemption." 

Almighty  <<od  had  pardoned  the  sins  of  David  hut  had 
declared  that  on  account  of  his  scandals  the  sword  would 
not  depart  from  his  house;  and  the  punishment  foretold 
soon  became  a  fact.  Amnion,  one  of  his  sons,  fell  in  love  with 
Thamar,  the  sister  of  Absalom,  the  son  of  David,  and  ravished 
her,  for  which  crime  he  was  killed  treacherously  by  Absalom. 
Absalom  tied  and  kept  away  from  the  presence  of  his  angered 
father  for  three  years,  and  then  after  being  forgiven  by  David, 
and  admitted  to  his  presence,  he  revolted  against  and  pursued 
him  at  the  head  of  an  army  of  people  whom  he  had  drawn  to  his 
party.  David  now  old,  had  to  flee  before  Absalom,  and  to 
withdraw  towards  the  forests  of  Ephraim.  During  this  flight 
he  gave  a  remarkable  evidence  of  his  devotion  to  the  service  of 
God,  and  of  his  deep  regret  for  his  transgressions.  ''All  they 
who  accompanied  the  king,  wept  with  a  loud  voice,  and  all  the 
people  passed  over:  the  King  also  himself  went  over  the  brook 
of  Cedron,  and  all  the  people  marched  toward  the  way  that 
looketh  to  the  desert.'"  Sadoc,  the  priest,  to  whom  belonged 
the  chief  care  of  the  ark,  thought  its  presence  might  be  a  pro- 
tection, and.  knew  well  how  dear  it  was  to  the  heart  of  David. 
He  therefore  "came   and  all  the  Livites  with    him   carrying  the 


76  A   HISTORY   OF   THE    worship   OF  GOD. 

ark  of  the  covenant  of  God,  and   they  sel  down  the  ark  of  God 

*  *  *  but  "the  King  said  to  Sadoc:  Carry  hack  the  ark  of 
God  into  the  city;  if  I  find  grace  in  the  sight  of  the  Lord.  He 
will  bring  me  again,  and  He  will  show  me  it,  and  his  tabernacle. 
But  if  He  shall  say  to  me,  thou  pleasest  me  not;  I  am  ready,  let 
Him  do  that  which  is  good  before  him."^1)  The  army  of  the 
rebellious  son  was  defeated  by  the  troops  of  David  commanded 
by  Joab.  But  this  cruel  general  in  violation  of  the  order  <>f 
David  who  would  have  the  Boy  Absalom  to  be  saved,  pierced 
his  heart  with  his  lances  whilst  he  lay  suspended  from  a  thick 
and  large  oak.  between  the  heaven  and  the  earth.  Then  it  was 
that  David  carried  away  by  his  grief.  "  went  up  to  the  high 
chamber  over  the  gate,  and  wept;  and  as  he  wept  he  spoke  in 
this  manner:  My  son  Absalom.  Absalom  my  son.  who  would 
grant  me  that  I  might  die  for  thee!  Absalom  my  son.  my  bod 
Absalom  !  "  (s) 

.Many  were  the  trials  which  David  had  to  undergo  before  his 
death,  since  the  day  of  his  ascension  to  the  throne  over  all 
Israel;  he  had  to  tight  against  the  enemies  of  his  country,  to 
witness  the  revolt  of  his  subjects,  to  see  many  evils  and  calam- 
ities in  his  own  family  or  among  his  officers;  but  with  the  pro- 
tection of  God,  he  rose  above  all  difficulties. 

( J ratef ulness  to  God  was  one  of  the  most  remarkable  quali- 
ties  of  this  King.  Let  ns  hear  the  canticle  of  David,  the  sen  ant 
of  the  Lord;  words  that  he  spoke  on  the  day  that  the  Lord  de- 
livered him  from  the  hands  of  all  his  enemies,  and  from  the 
hand  of  Saul.  "1  will  love  Thee.  <>  Lord  my  strength.  The 
Lord  is  my  armament,  my  refuge  and  my  deliverer.  .My  God  is 
my  helper,  and  in  Him  will  I  put  my  trust  ;  my  protector  and 
the  horn  of  my  salvation,  and  my  support.     Braising.  I  will  call 

('i  II  Kings,  w. 
Ibid.   \ \  iii. 


A    HISTOHY    OF   THE    WORSHIP   OF   GOI>.  77 

upon  the  Lord,  and  I  shall  be  saved   from  my  enemies.      The 
sorrows  of  death  surrounded  me;  and   the   torrents  of   iniquity 
troubled    me.      The  sorrows  of  hell  encompassed   me,  and  the 
snares  of  death  prevented  me.      In  my   affliction    I    called    upon 
the  Lord,  and  I  cried  to  my  God,  and  He  heard    my  voice  from 
His  holy  temple  (of  heaven)  and  my  cry  before   Him  came  into 
His  ears.       *      *      *      lie  sent  from  on  high  and  took  me,  and 
received  me  out  of  many    waters.        lie    delivered    me    from    m\ 
strongest  enemies,  and  from  them  that  hated  me.  for  they   were 
too  strong  for  me.     They  prevented  me  in  the  day  of  my  afflic- 
tion, and  the  Lord   became  my   protector,   and  He   brought  me 
forth  into  a  large  place.      He  saved    me,   because   He  was  well 
pleased  with  me.     And  the  Lord   will    reward  me  according  to 
my  justice,  and  will  repay  me  according  to  the  cleanness  of  my 
hands,  because  I  have  kept  the  ways  of  the  Lord,   and  have  not 
done  wickedly  against  my  God.     For  all  His  judgments  are  in 
my  sight,  and  His  justices  I  have  not  put  away  from  me.     And 
I  shall  he  spotless  with  Him,  and  shall  keep  myself  from  my  in- 
iquity.    And  the  Lord  will  reward  me  according  to  my  justice, 
and  according  to  the  cleanness  of    my  hands  before   His  eyes. 
With  the  holy  Thou  wilt  be  holy,  and  with  the  innocent  man 
Thou  wilt  be  innocent.     And  with  the  elect  Thou  wilt  be  elect, 
and  with  the  perverse,  Thou  wilt  be  perverted.     For  Thou  wilt 
save  the  humble  people,   but    wilt  bring  down   the  eyes  of  the 
proud.     For  Thou  lightest  my  lamp.  0  Lord.      0   my   God  en- 
lighten my  darkness.     For  by  Thee  I  shall   lie  delivered  from 
temptation,  and  through  my  God  I  shall  go  over  a  wall.     As  for 
my  God,  His  way  is  undefined,   the  words  of  the  Lord  are  tire 
tried.     He  is  the  protector  of  all  that  trust  in    Him.      For  who 
is  God  but  the  Lord  ?  or  who  is  God.  but  our  God  ?      God  who 
hath  girt  me  with  strength,  and  made  my  way  blameless.     W  ho 
hath  made  my  feet  like  the  feet  of  harts,    and   who  setteth  me 


78  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

upon  high  places.  Who  teaches  ray  hands  t<>  war,  and  Thou 
1  iast  made  in\  arms  like  a  brasen  bow.  And  Thou  bast  given 
me  the  protection  of  Thy  salvation,  and  Thy  right  band  bath 
held  me  up,  and  Thy  discipline  hath  corrected  me  unto  the 
end.  and  Thy  discipline  the  same  shall  teach  me.  Thou  hast 
enlarged  my  steps  under  me  and  my  feet  are  not  weakened.  I 
will  pursue  after  my  enemies,  and  overtake  them,  and  I  will  not 
turn  again  till  they  are  consumed.  I  will  break  them,  and 
they  shall  not  be  able  to  stand  ;  they  shall  fall  under  my  feet. 
And  thou  hast  girded  me  with  strength  unto  battle,  and  bast 
subdued  under  me  them  that  rose  up  against  me,  and  Thou  hast 
made  my  enemies  turn  their  back  upon  me,  and  bast  destroyed 
them  that  hate  me.  They  cried,  but  there  was  none  to  save 
them,  to  the  Lord,  but  He  heard  them  not.  And  I  shall  beat 
them  as  small  as  the  dust  before  the  wind.  I  shall  bring  them 
to  naught,  like  the  dirt  in  the  streets.  Thou  wilt  deliver  me 
from  the  contradictions  of  the  people.  Thou  wilt  make  me 
head  of  the  Gentiles.  A  people  which  I  knew  not  hath  served 
me,  at  the  hearing  of  the  ear  they  have  obeyed  me.  The  chil- 
dren that  are  strangers  have  lied  to  me,  strange  children  have 
faded  away,  and  have  halted  from  their  paths.  The  Lord  liveth. 
and  blessed  be  my  God.  and  let  the  God  of  my  salvation  be  ex- 
alted.     0  God  who  avengest  me.  and  subduest  the  people   under 

me,  my  deliverer  from  my  enemies.  And  Thou  wilt  lift  me  up 
above  them  that  rise  up  against  me  ;  from  the  unjust  man  Thou 
wilt  deliver  me.  Therefore  will  1  give  glory  t<>  Thee,  o  Lord, 
among  the  nations,  and  I  will  sing  a  psalm  to  Thy  name,  giv- 
ing great  deliverance  to  his  King,  and  showing  mercy  to  David 
His  anointed,  and  to  His  seed  forever."   (') 

I       I's.  wii. 


A    HISTOHY   OF   THE    WORSHIP   01   GOD.  79 

CHAPTER  X. 

MOUNT    MOUIAH. 

Iii  the  following  event  connected  with  the  life  of  David,  we 
shall  admire  his  devotion  to  the   welfare  of   his  people  and   his 
zeal  to  promote  the  glory  of  God.     "  And  satan  rose  up  against 
Israel,    and   moved    David   to   number  Israel.''     The  taking  of 
this  census  was  unnecessary,  and  in  the  manner  in  which  it  was 
made  it  was  contrary  to  the  prescriptions  of  the  law.  which  said: 
••  When  thou  shalt  take  the  sum  of  the  children  of  Israel  ac- 
cording to  their  number,  every  one  of  them   shall  give  a  price 
for  their  soul  to  the  Lord,  and  there  shall  be  no  scourge  among 
them  when  they  shall  be  reckoned.      And    this   shall   everyone 
give  that  passeth  at  the  naming.     *     *     *      He  that  is  counted 
in  the  number  from  twenty  years  and  upwards,   shall   give  the 
price.     The  rich  man  shall  not  add  half  a  side,  and  the   poor 
man  shall  diminish  nothing.      And  the  money  received   which 
was  contributed  by  the  children  of  Israel,  thou  shalt  deliver  un- 
to the  uses  of  the  tabernacle  of  the  testimony,  that  it  may  be  a 
memorial  of  them  before  the  Lord,  and  He  may  be  merciful  to 
their  souls.'*  (')     This  law  had  been  neglected,   and    it  may  be 
that  the  action  of  David   had  been  prompted  by  ambition  or 
pride.     Joab  seemed  to  fear  the  consequence  of  it  and   said  to 
David:   " The  Lord   make   this  people  a   hundred   times   more 
than    they    are,    but  my    Lord    the    King,  are  they  not  all  Thy 
servants,  why  does  my  Lord  seek  this  thing,  which  may   be  im- 
puted as  a  sin  to  Israel  ?     But  the  King's   word   rather  prevail- 
ed."     The  people   were  numbered,   but   "God   was  displeased 
with  this  tiling  that  was  commanded  and  He  struck  Israel.   And 

(')  Ex.  xxx. 


80  A    HISTOKY   OF    THE    WOR8HIP    OF   <i()D. 

David  said  to  God  :  I  have  sinned  exceedingly  in  doing  this,  I 
beseech  Thee  take  away  tli<>  iniquity  of  Thy  servant  for  I  have 
done  foolishly."  We  may  surmise  that  God  anon  the  confession 
of  David,  blotted  away  the  guilt  of  hi*  soul,  but  He  required 
atonement.  '"The  Lord  sent  a  pestilence  upon  Israel,  and  there 
fell  of  Israel  seventy  thousand  men.  And  lie  sent  an  angel  to 
Jerusalem  to  strike  it.  and  as  lie  was  striking  it.  the  Lord  be- 
held, and  took  pity  for  the  greatness  of  the  evil,  and  said  to  the 
angel  that  destroyed  :  It  is  enough,  now  stop  thy  hand.  And 
the  angel  of  the  Lord  stood  by  the  threshing  floor  of  Oman  the 
Jebusite.  And  David  lifting  up  his  eyes  saw  the  angel  of  the 
Lord  standing  between  heaven  and  earth,  with  a  drawn  sword 
in  his  hand,  turned  against  Jerusalem,  and  both  he  and  the 
ancients  clothed  in  hair  cloth-,  fell  down  Hat  on  the  ground.  And 
David  said  to  God  :  Am  not  I  he  who  commanded  the  people  to 
be  numbered,  it  is  I  that  have  sinned,  it  is  I  that  have  done  the 
evil,  but  as  for  this  flock, what  has  it  deserved  ?  0  Lord  my  God, 
let  Thy  hand  be  turned,  I  beseech  Thee  upon  me,  ami  upon  my 
father's  house,  have  mercy  and  let  not  Thy  people  be  destroyed. 
And  the  angel  of  the  Lord  commanded  Cod  to  tell  David  to  go 
up  and  build  an  altar  to  the  Lord  God  in  the  threshing  floor  of 
Oman  the  Jebusite.  Ami  David  went  up  according  to  the  word 
of  God.  which  he  spoke  to  him  in  the  name  of  the  Lord.  Now 
when  Oman  looked  up  and  saw  the  angel,  he  and  his  four  sons 
hid  themselves,  for  at  that  time  he  was  threshing  wheat  in  the 
floor.  And  as  David  was  coming  to  Oman.  Oman  saw  him  and 
went  out  of  the  threshing  floor  to  meet  him.  and  bowed  down  to 
ldm,  with  his  laee  to  the  ground.      And  David  said  to  him,  give 

me  this  place  of  thy  threshing  floor,  that  1  may  build  therein 
an  altar  to  the    Lord,    but  thou    shalt  take  of  me   as   much 

iiioii.'N  as  it  is  worth,  that  the  plague  may  cease  from  the  peo- 
ple.     And   Oman  said    to    David,    take   it  and  let  my  Lord  the 


A    HISTOKY    OF   THE    WORSHIP    OF   GOD.  81 

King  do  all  that  pleaseth  him.  and  moreover,   the  oxen  also,    I 

give  for  a  holocaust,  and  the  drays  for  wood,  and  the  wheat  for 
the  sacrifice.  I  will  give  it  all  willingly.  And  King  David  .said 
to  him.  it  shall  not  be  so.  but  I  will  give  tbee  money  as  much  as 
it  is  worth,  for  I  must  not  take  it  from  thee  and  so  offer  to  the 
Lord  holocausts  free  of  cost.  So  David  gave  to  Oman  for  the 
place  six  hundred  sides  of  gold  of  just  weight  (for  the  whole 
mountain,  having  paid  separately  besides  for  the  threshing 
floor  and  theoxen).  And  he  built  there  an  altar  to  the  Lord,  and 
lie  offered  holocausts  and  peace  offerings,  and  he  called  upon  the 
Lord,  and  he  heard  him  by  sending  tire  from  heaven  upon  the 
altar  of  the  holocaust.  And  the  Lord  commanded  the  angel, 
and  he  put  op  his  sword  again  into  the  sheath.  And  David  see- 
ing that  the  Lord  had  heard  him,  in  the  threshing  floor  of 
Oman  the  Jebusite,  forthwith  offered  victims  there."'  (')  The 
pious  King  desired  on  that  day  to  go  to  Gabaon,  where  was  the 
tabernacle  of  God  which  Moses  made,  and  the  altar  of  holo- 
causts used  by  the  Israelites  in  the  desert,  but  he  "could  not 
go  to  the  altar  to  pray  to  God,  for  he  Mas  seized  with  an  exceed- 
ing great  fear,  seeing  the  sword  of  the  angel  of  the  Lord."  (") 
But  in  the  fire  which  came  down  from  heaven  and  devoured  the 
holocaust  in  the  threshing  floor  of  Oman,  he  saw  that  God  ap- 
proved of  this  place  for  the  building  of  the  temple. 

It  was  well  known  in  Israel,  that  God  desired  to  be  worshiped 
in  a  temple  built  on  the  place  which  He  would  choose,  when 
the  people  would  be  settled  in  the  country,  and  David  himself 
had  been  praised  by  the  Almighty  for  the  desire  he  had  enter- 
tained to  be  himself  the  builder  of  that  house  of  God.  Great 
then  was  the  joy  of  David,  when  the  Almighty  inspired  him  to 
say  of  Mount  Moriah  :     '"This  is  the   house  of  God  and   this  is 

(')  I  Paral.  xxi. 

(i  Ibid.  «i 


82  A    HISTORY   OF  THE   WORSHIP   OF  GOD. 

the  altar  for  the  holocaust  of  Israel."  (')  Apart  from  the  natur- 
al beauty  of  the  spot,  Moriah  had  witnessed  the  sacrifices  of 
Melchisedeck  and  of  Abraham,  and  on  this  same  day  the  Lord 
had  heard  David  by  sending  fire  from  heaven  upon  the  altar  of 
the  holocaust. 

Next  to  the  days  of  the  publication  of  the  ten  command- 
ments and  of  the  ceremonial  laws  on  Mount  Sina.  this  day  of  the 
designation  of  the  site  for  the  temple  must  be  considered  as  one 
of  the  most  remarkable  in  the  history  of  the  people  of  God, 
and  of  the  worship  which  himself  had  instituted   for  His  people. 

The  temple  which  David  had  desired  to  build,  was  erected 
some  years  after  this  event,  on  the  threshing  floor  of  Oman,  by 
his  son  Solomon.  Here,  on  the  day  of  the  dedication  of  the 
magnificent  structure,  they  sang  the  following  psalm,  composed 
by  the  wisest  of  men  for  this  occasion.  In  reading  it  one  seems 
to  behold  anew  all  that  was  done  by  David  in  the  carrying  of  the 
ark  to  the  mountain  of  Zion  in  the  city  of  David.  "  0  Lord,  re- 
member David,  and  all  his  meekness "  (in  the  midst  of  his 
trials,)  "how  he  swore  to  the  Lord,  he  vowed  a  vow  to  the  God 
of  Jacob.  If  1  shall  enter  into  the  tabernacle  of  my  house,  if 
I  go  up  into  the  bed  wherein  I  lie  ;  if  I  give  sleep  to  my  eyes,  or 
slumber  to  my  eyelids,  or  rest  to  my  temples,  until  I  find  out  a 
place  for  the  Lord,  a  tabernacle  for  the  God  of  Jacob.  Behold 
we  have  heard  of  it  in  Ephrata,  we  have  found  it  in  the  fields 
of  the  wood.  We  will  go  into  His  tabernacle  :  we  will  adore  in 
the  [dace  where  his  feet  stood.  Arise,  0  Lord,  unto  Thy  rest- 
ing place.  Thou  and  the  ark  which  Thou  hast  sanctified.  Let 
Thy  priests  be  clothed  with  justice,  and  let  Thy  saints  rejoice." 
After  celebrating  the  zeal  of  his  father  in  carrying  the  ark  to 
Mount  Zion  and  finding  a  place  for  the  Lord,  Solomon 
implores     the     mercy    of     Qod     upon     himself     in    consideration 

I  i  I  Par.  \\ii. 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  83 

of  David  his  father.  "For  th\  servant  David's  Bake,  turn 
not  away  the  face  of  Thy  anointed.  Foi  the  Lord  hath 
chosen  Zion.  lie  hath  chosen  it  for  His  dwelling.  Thia  my 
resl  for  ever  and  ever,  here  will  I  dwell,  for  1  have  chosen  it. 
Blessing  I  will  hless  her  widow.  I  will  satisfy  her  poor  with 
bread.  I  will  clothe  her  priests  with  salvation,  and  her  saints 
will  rejoice  with  exceeding  great  joy.  There  will  I  hring  forth 
a  horn  to  David.  (The  power  and  glory  promised  to  his  son.) 
I  have  prepared  a  lamp  for  my  anointed.  I  lis  enemies  I  will 
clothe  with  confusion,  hut  upon  him  shall  my  sanctification 
Hourish.''  (') 


CHAPTER  XL 

LAST    DAYS    OF     DAVID. — HE     MAKES     PREPA  RATIONS      FOR     THE 
BUILDING    OF   TFIE   TEMPLE. 

Solomon,  son  of  David  by  Bethsabee,  was  before  his  birth 
designated  by  God  to  succeed  David,  and  his  succession  was 
early  promised  to  Bethsabee.  His  kingly  prospects  and  life. 
were,  however,  endangered  by  the  attempted  usurpation  of 
Adonias.  But  David,  at  the  instance  of  Nathan  and  Bethsabee. 
promptly  interfered,  and  caused  Solomon  to  be  anointed  and  en- 
throned. Before  David's  death,  Solomon  was  again  formally 
and  publicly  proclaimed  and  anointed  king,  and  received  from 
his  father  a  solemn  charge  as  his  successor,  and  as  the  builder 
of  the  future  temple.  "And  David  assembled  all  the  chief 
men  of  Israel,  the  princes  of  the  tribes,  and  the  captains  of  the 
companies,  who  waited  on  the  king,  and  the  captains  over  thou- 
sands,  and  over   hundreds,   and   those  who  had  charge  over  the 

Ps.  exxxi. 


84  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

substance  and  possessions  of. the  king,  and  his  sons  with  the 
officers  of  the  court,  and  the  men  of  power,  and  all  the  bravest 
of  the  army  at  Jerusalem,  and  the  king  rising  up  and  standing, 
said  :  Hear  me  my  brethren,  and  my  people  ;  I  had  a  thought  to 
have  built  a  house  in  which  the  ark  of  the  Lord,  and  the  foot- 
stool of  our  God  might  rest,  and  I  prepared  all  things  for  the 
building.  And  God  said  to  me  :  thou  shalt  not  build  a  house  to 
my  name,  because  thou  art  a  man  of  war,  and  hast  shed  blood. 
But  the  Lord  God  of  Israel  chose  me  of  all  the  house  of  my 
father,  to  be  king  over  Israel  forever  ;  for  of  Juda  He  chose 
the  princes  ;  and  of  the  house  of  Juda,  my  father's  house:  and 
among  the  sons  of  my  father,  it  pleased  him  to  choose  me  king 
over  all  Israel.  And  among  my  sons  (for  the  Lord  hath  given 
me  many  sons),  He  hath  chosen  Solomon,  my  son,  to  sit  upon 
the  throne  of  the  kingdom  of  the  Lord  over  Israel.  And  he  said 
to  me  :  Solomon,  thy  son,  shall  build  my  house  and  my  courts  ; 
for  I  have  chosen  him  to  be  my  son,  and  I  will  be  a  father  to 
him.  And  I  will  establish  his  kingdom  forever,  if  he  continue 
to  keep  my  commandments,  and  my  judgments,  as  at  this  day. 
Now  then,  before  all  the  assembly  of  Israel,  in  the  hearing  of 
our  God,  keep  ye  and  seek  all  the  commandments  of  the  Lord 
our  God,  that  you  may  possess  the  good  land,  and  may  leave  it 
to  your  children  after  you  forever.  And  thou,  my  sou  Solomon, 
know  the  <iod  of  thy  father,  and  serve  Him  with  a  perfecl 
heart  and  a  willing  mind  ;  for  the  Lord  seareheth  all  hearts, 
and  understandeth  all  the  thoughts  of  minds  ;  if  thou  seek 
Him.  thou  shalt  find  Him  :  but  if  thou  forsake  Him.  He  will 
cast  thee  oil'  forever.  Now,  therefore,  seeing  the  Lord  hath 
chosen  thee  to  build  the  house  of  the  sanctuary,  take  courage 
anddoit.  And  David  gave  to  Solomon,  his  Bon,  a  description 
of  the  porch  shown  ti>  him  from  above,  (')  ami  of  the  temple, 
i  Par,   \\\  iii.  19. 


.V    HISTORY    OF    THE    WORSHIP    OF    GOD.  85 

and  of  the  treasury,  and  of  the  upper  11 \  and  of  the  inner 

chambers,  and  of  the  house  for  the  mercy  Beat,  as  also  of  all 
the  courts,  which  he  had  in  his  thoughts,  and  of  the  chambers 
round  about,  for  the  treasures  of  the  house  of  the  Lord,  and  for 
the  treasures  of  the  consecrated  things. "  (') 

With  this  David  gave  to  Solomon  the  order  in  which  the 
priests  and  Livites  were  to  be  distributed  for  the  right  perform- 
ance of  the  acts  of  divine  worship.  He  also  informed  him  of 
the  great  amount  of  gold,  silver,  brass,  iron  and  marble  which 
he  had  collected  toward  this  building.  These  riches  were  still 
increased  by  voluntary  contributions  by  the  Israelites,  of  precious 
stones,  gold,  silver  brass  and  iron.  They  all  felt  rejoiced  when 
they  made  those  offerings,  for  they  cheerfully  offered  them  to 
Jehovah.  David  especially  was  beside  himself  for  joy.  *  *  * 
"  He  blessed  the  Lord  before  all  the  multitude,  and  said  : 
Blessed  art  Thou,  0  Lord  the  God  of  Israel,  our  father  from 
eternity  to  eternity.  Thine,  O  Lord,  is  magnificence  and  power. 
and  glory  and  victor}^ :  and  to  Thee  is  praise,  for,  all  that  is  in 
heaven  and  in  earth  is  Thine.  Thine  is  the  kingdom,  0  Lord, 
and  Thou  art  above  all  princes.  Thine  are  riches,  and  Thine 
is  glory.  Thou  hast  dominion  over  all,  in  Thy  hand  is  power 
and  might :  in  Thy  hand  greatness,  and  the  empire  of  all  things. 
Now.  therefore,  our  God,  we  give  thanks  to  Thee,  and  we  praise 
Thy  glorious  name.  Who  am  I,  and  what  is  my  people,  thai 
we  should  be  able  to  promise  Thee  all  these  things  ?  all  things  arc 
Thine,  and  we  have  given  Thee  what  we  received  of  Thy  hand, 
for  we  are  sojourners  before  Thee,  and  strangers  as  were  all  our 
fathers.  Our  days  upon  earth  are  as  a  shadow,  and  there  is  no 
stay.  0  Lord  our  God,  all  this  store  that  we  have  prepared  to 
build  Thee  a   house  for  thy  holy  name,  is  from  Thy  hand,  and 

(')  I  Par.    xxviii. 


86  a  nrsroRY  of  the  worship  of  god. 

all  things  are  Thine.  I  know,  my  God,  that  Thou  provest 
hearts  and  lovest  simplicity,  wherefore  also,  I.  in  the  simplicity 
of  my  heart  have  joyfully  offered  all  the  things,  and  I  have  seen 
with  great  joy  Thy  people  which  arc  here  present  offer  Thee 
their  offerings.  O  Lord,  God  of  Abraham  and  of  Isaac,  and  of 
Israel  our  fathers,  keep  forever  this  will  of  their  hearts,  and  let 
this  mind  remain  always  for  the  worship  of  Thee.  And  give  to 
Solomon,  my  son.  a  perfect  heart,  that  he  may  keep  Thy  com- 
mandments ami  Thy  ceremonies,  and  do  all  things  and  build  the 
house  for  which  I  have  provided  the  charges.  And  David  com- 
manded all  the  assembly  :  Bless  ye  the  Lord  our  God.  And  all 
the  assembly  blessed  the  Lord,  the  God  of  their  fathers  :  and 
they  bowed  themselves,  and  worshipped  God,  and  then  the  king. 
And  they  sacrificed  victims  to  the  Lord  ;  and  they  offered  holo- 
causts the  next  day,  a  thousand  bullocks,  a  thousand  rams,  a 
thousand  lambs  with  their  libations,  and  with  everything  pre- 
scribed, most  abundantly  for  all  Israel.  And  they  ate  and  drank 
before  the  Lord  that  day  with  great  joy.  And  they  anointed 
the  second  time  Solomon  the  son  of  David,  and  they  anointed 
him  to  the  Lord  to  be  prince,  and  Sadoc  to  be  high  priest.  (') 

David  died  in  a  good  age  full  of  days  and  riches  and  glory. 
The  days  that  he  reigned  over  Israel  were  forty  years:  in  Heb- 
ron he  reigned  seven  years,  and  in  Jerusalem  three  and  thirty 
years.  lie  was  thirty  years  of  age  when  he  began  to  reign. 
He  WOB  buried  in  the  city  of   David  or  in  the  fortress  of  Zion. 

No  man's  memory  has  ever  been  held  in  greater  veneration 
than  that  of  David  :  not  merely  by  the  descendants  of  Israel 
after  a  Lapse  of  thirty  centuries,  but  by  all  Christians  all  over 

the  world.  Indeed,  if  we  except  his  fall  and  the  year  of  hie 
impenitence,  we  find  him  to  be  a  model  for  our  imitation,  as 
the  son  of  Isai.  the  conqueror  of  Goliath,   the  respectful  sub- 

(';  1  Par.  \.\i.\. 


A    BI8T0BY   OF   THE    WOK8HIF   OF   <:<>!>.  87 

jed  of  the  kino-  who  persecuted  him,  bu<  especially  as  the  ser- 
vant of  God.  to  whose  will  he  submits  in  trials  and  dangers, 
whose  greatness,  goodness  and  providence  he  celebrates  in  bis 
psalms,  whose  knowledge  and  glory  he  endeavors  to  promote  in 
every  manner.  When  reigning  over  all  Israel  lie  looks  upon  his 
throne  as  the  throne  of  God  himself.  "He  hath  chosen  Solo- 
mon my  sun  to  sit  upon  the  throne  of  the  Kingdom  of  the  Lord 
over  Israel."  (')  The  law  of  God  was  the  rule  of  David's  gov- 
ernment, and  when  he  is  about  to  die,  he  commands  his  son  to 
always  observe  the  law  which  the  Lord  gave  to  Moses,  "  that 
thou  mavst  understand  all  that  thou  doest.'* 

To  meditate  on  the  law  of  God  day  and  night  were  the  de- 
lights of  King  David;  he  announced  it  in  presence  of  kings, 
and  was  not  ashamed.  This  law  had  made  him  wiser  than  his 
enemies,  more  gifted  with  intelligence  than  Ins  masters,  than 
old  men  of  consummate  wisdom.  (2) 

David  fell,  but  he  repents,  and  becomes  the  model  of  peni- 
tents for  all  ages  to  come.  When  the  prophet  places  his  crime 
before  his  eyes,  he  acknowledges  his  guilt,  his  heart  is  moved 
with  sorrow,  he  humbly  awaits  all  the  punishments  announced 
to  him.  He  spends  whole  nights  in  weeping,  waters  his  couch 
with  his  tears,  and  not  satisfied  with  the  works  of  penance 
which  he  does  in  secret,  he  writes  down  penitential  psalms, 
which  proclaim  his  fall  to  all  future  generations.  We  bear  him 
on  this  very  day  repeat  through  the  voices  of  innumerable 
Christians:  "  Have  mercy  on  me,  0  Lord,  according  to  Thy 
great  mercy."  *  *  *  We  hear  him  still  proclaim  in  grate- 
ful accents:  "Bless  the  Lord,  0  my  soul:  and  let  all  that  is 
within  me  bless  His  holy  name.  Bless  the  Lord,  0  my  soul,  and 
never  forget  all  lie  hath  done  for  thee.     Who  forgiveth  all   thy 

(')  I  Far.  x.wiii.  .~>. 
('-')  Ps.  cxviii. 


88  A    BISTORI    OF   THE    WORSHIP   OF   GOD. 

iniquities;  who  healeth  all  thy  diseases.  Who  redeemeth  thy 
life  from  destruction,  who  crowneth  thee  with  mercy  and  com- 
passion. Who  satisfieth  thy  desires  with  good  things.  Thy 
youth  shall  he  renewed  like  the  eagle's.  The  Lord  doeth  mercy 
and  judgment  for  all  that  suffer  wrong.  He  hath  made  His 
ways  known  to  Moses:  His  wills  to  the  children  of  Israel.  The 
Lord  is  compassionate  and  merciful;  long  suffering  and  plenteous 
in  mercy.  He  will  not  always  be  angry:  nor  will  he  threaten 
forever.  He  hath  not  dealt  with  us  according  to  our  sins,  nor 
rewarded  us  according  to  our  iniquities.  For  according  to  the 
height  of  the  heavens  above  the  earth.  He  has  strengthened 
His  mercy  towards  those  that  fear  him.  As  far  as  the  east  is 
from  the  west,  so  far  hath  He  removed  our  iniquities  from  us. 
As  a  father  has  compassion  on  his  children,  so  hath  the  Lord 
compassion  on  them  that  fear  Him;  for  He  knows  our  frame; 
He  remembereth  that  we  are  dust;  man's  days  are  as  grass,  as 
the  flowers  of  the  field,  so  shall  he  flourish.  For  the  spirit  shall 
pass  in  him,  and  he  shall  not  be,  and  he  shall  know  his  place  no 
more:  but  the  mercy  of  the  Lord  is  from  eternity  and  unto 
eternity  upon  them  that  fear  Him;  and  His  justice  unto  child- 
ren's children  to  such  as  keep  His  covenant  and  are  mindful 
of  His  commandments  to  do  them.  The  Lord  hath  prepared 
His  throne  in  heaven,  and  His  kingdom  shall  rule  over  all. 
Bless  the  Lord  all  ye  His  angels;  you  that  are  mighty  in  strength 
and  execute  His  word,  hearkening  for  the  voice  of  His  orders. 
Bless  tlie  Lord,  all  ye  His  hosts,  you  ministers  of  His.  that  do 
His  will.  Bless  the  Lord,  all  His  works,  in  everyplace  of  \\\> 
dominion;  <)  my  soul,  bless  thou  the  Lord."  (') 

Zeal  toward  the  beauty  of  the  house  of  God,  and  the  order  of 
this  worship  seemed  to  be  the  distinctive  trait  of  David's  char- 
acter.     He  could  not  bear  to  live  in  a    palace    whilst    the   ark    of 

(')  I's.  civ. 


A    HISTOKY   OF   THE   WORSHIP   OF   OOD.  69 

God  was  kepi  under  a  tent.  He  swore  he  would  qoI  enter  the 
interior  of  his  house,  to  give  no  sleep  to  bis  eyes  until  lie  had 
found  a  place  for  Jehovah,  a  dwelling  for  the  God  of  Jacob.  A.a 
to  the  house  he  had  willed  to  build,  he  wished  it  to  be  a  struc- 
ture so  magnificent  thai  it  would  spread  in  every  country  of  the 
world  the  name  and  the  glory  of  Jehovah.  To  the  construc- 
tion of  this  temple  all  the  nations  contributed,  \\/..\  Israel  and 
its  king  by  voluntary  contributions,  the  neighboring  people  by 
the  riches  taken  away  from  them  in  war.  or  the  tributes  laid  upon  . 
them.  Tyre.  Sid  on,  Egypt,  all  the  allies  of  David  and  his  son. 
will  send  them  not  costly  materials  only,  but-  also  architects  and 
skilled  workmen.  One  hundred  and  fifty  thousand  proselytes 
gathered  from  all  parts  of  the  world,  hewed  stone  in  the  moun- 
tains, and  carried  them  to  the  proper  place. 

David  wished  the  beauty  of  the  worship  of  God  to  he  in  keep- 
ing with  the  future  temple.  He  therefore  set  apart  twenty-four 
sacerdotal  families  which  were  to  succeed  one  another  in  the 
service  of  the  temple,  and  the  oblation  of  sacrifices  under  the 
high  priest.  Twenty-four  thousand  Levites  were  appointed  to 
help  them  in  their  functions.  Four  thousand  singers  and  mu- 
sicians, divided  into  twenty-four  courses,  led  by  two  hundred 
and  eighty-eight  directors,  were  to  replace  one  another  every 
week,  to  sing  the  praise  of  the  Eternal.  He  appointed  Asaph. 
Ileman  and  Idithan  to  he  head  directors. 

No  people  ever  had  or  ever  will  have  hymns  comparable  with 
those  of  King  David.  He  sang  with  a  perfection  never  at- 
tained by  profane  authors,  all  that  is  true,  all  that  is  great,  sub- 
lime and  amiable.  He  praised  Him  who  is,  proclaimed  the  mag- 
nificence of  His  works,  the  wonders  of  His  providence,  the 
riches  of  His  mercy,  the  sweetness  of  his  law.  He  wrote  of 
man.  his  baseness  and  greatness,  his  fall  and  restoration,  his 
life  of  a  day  on  earth   and    his  immortal  hones;  he  told  in   his 


90  A    HISTORY    OF   THE   WORSHIP   OF   GOD. 

sue  red  songs  of  the  mediator  between  God  and  man,  His  pas- 
sion. Bis  death,  Eis  resurrection  and  triumph,  His  empire  over 

the  nations,  and  the  church  which  he  was  to  found. 

David  was  king  over  Israel,  and  he  loved  to  remind  his  peo- 
ple of  the  special  providence  of  God  unto  them;  but  he  de- 
lighted above  all,  to  tell  of  the  desired  of  all  nations,  the 
Saviour  of  the  world,  and  of  the  struggles  and  triumphs  of  his 
church.  Let  us  read  the  109th  Psalm,  and  listen  to  David's  in- 
structions as  regarding  the  ineffable  generation  of  the  .Messiah. 
His  eternal  priesthood,  and  future  ruling  of  the  world.  (')  "The 
Lord  said  to  my  Lord,  sit  Thou  at  my  right  hand,  until  I 
make  Thy  enemies  Thy  footstool.  The  Lord  will  semi  forth 
the  sceptre  of  thy  power  out  of  Sion;  ride  thou  in  the  midst  of 
Thy  enemies.  With  Thee  is  the  principality,  in  the  da\  of 
Thy  strength,  in  the  brightness  of  the  saints.  From  the  womb 
before  the  day  star  I  begot  Thee.  The  Lord  hath  sworn,  and 
He  will  not  repent.  Thou  art  a  priest  forever  according  to  the 
order  of  Melchisadeck.  The  Lord  at  thy  right  hand  hath  broken 
kings  in  the  dav  of  His  wrath.  He  shall  judge  among  nation.-: 
He  shall  till  ruins;  He  shall  crush  the  heads  in  the  land  of  many. 
He  shall  drink  of  the  torrent  in  the  way.  therefore  shall  lie  lift 
up  the  head."  Which  are  those  bitter  wat  rs  wherewith  he  will 
be  drenched;  who  is  the  Lord  born  on  the  bosom  of  Jehovah, 
the  priest  eternal,  the  future  ruler  of  the  universe?  David  di- 
vinely inspired  has  declared  it,  and  a  thousand  years  later,  the 
Christ  will  repeat  it  on  the  cross  of  Calvary.  "0  God,  my 
God,  why  hast  Thou  forsaken  me?     Far  from   my  salvation    are 

the  words  of   my  sins.      <>  my  God,   I  shall  cry  by  day.  and  Tl 

wilt  not  heai',  and  l>\   aight,  and  it  shall  not  be  reputed   as   folly 
in    me.      Ibit-    Thou    dwellesl    in    the    holy    place,  the    praise  of 

(>)  Thie  psalp  Jesus  Chrial   applied  to  Himself .     Math,  xxii,  45, 


A    HISTORY   OF   THE   WOKKHIP   OF   OOD.  '.»] 

Israel.  In  Thee  have  our  fathers  hoped;  bhey  have  hoped,  and 
Thou  hast  delivered  them.  They  cried  to  Thee  and  they  were 
saved;  they  trusted  in  Thee,  and  were  not  confounded.  But 
1  am  a  worm  and  no  man;  the  reproach  of  men.  and  the  out- 
cast of  the  people.  All  they  that  saw  me  have  laughed  me  to 
scorn;  they  have  spoken  with  tin-  lips  and  wagged  the  head.  He 
hoped  in  the  Lord,  let  Him  deliver  Him;  let  Him  save  Him,  see- 
ing He  delighted  in  Him.  For  Thou  art  lie  that  hast  drawn 
me  out  of  the  womb,  my  hopes  from  the  breasts  of  my  mother. 
I  was  east  upon  Thee  from  the  womb.  From  my  mother's 
womb.  Thou  art  my  God,  depart  not  from  me.  For  tribu- 
lation is  very  near;  for  there  is  none  to  help  me.  Many 
cares  have  surrounded  me;  fat  hulls  have  besieged  me. 
They  have  opened  their  mouths  against  me,  as  a  lion 
ravenous  and  roaring.  I  am  poured  out  like  water,  and 
all  my  bones  are  scattered.  My  heart  is  become  like  wax 
melting  in  the  midst  of  my  bowels.  My  strength  is  dried  up 
like  a  potsherd,  and  my  tongue  hath  cleaved  to  my  jaws;  and 
Thou  hast  brought  me  down  into  the  dust  of  death.  For  many 
dogs  have  encompassed  me  ;  the  council  of  the  malignant  hath 
besieged  me.  They  have  dug  my  hands  and  feet.,  they  have 
numbered  all  my  bones.  And  they  have  looked,  and  stared  upon 
me.  They  parted  my  garments  among  them,  and  upon  my  ves- 
ture they  have  cast  lots.  But  Thou.  0  Lord,  remove  not  Thy 
help  to  a  distance  from  me  ;  look  toward  my  defense.  Deliver. 
0  Lord,  my  soul  from  the  sword,  my  only  one  from  the  hand  of 
the  dog.  Save  me  from  the  lion's  mouth,  and  my  lowness  from 
the  horns  of  the  unicorns.  I  will  declare  Thy  name  to  my  breth- 
ren ;  in  the  midst  of  the  church  will  I  praise  Thee.  Ye  that 
fear  the  Lord  praise  Him  ;  all  ye  the  ^^'i]  of  Jacob  glorify  Him. 
Let  all  the  seed  of  Israel  fear  Him,  because  he  hath  not  slighted, 
nor  despised  the  supplication  of  the  poor  man.     Neither  hath 


92  A    HISTORY    OF    THE    WORSHIT    OF   GOD. 

he  turned  away  His  face  from  me  :  and  when  I  cried  to  Him  He 
heard  me.  With  Thee  is  my  praise  in  a  great  church: I  will  pay 
my  vows,  in  the  sight  of  them  that  fear  Him.  The  poor  shall 
eat  and  shall  be  tilled  :  and  they  shall  praise  the  Lord  that  seek 
Him;  their  hearts  shall  live  for  ever  and  ever.  All  the  ends  of 
the  earth  shall  remember,  and  shall  be  converted  to  the  Lord, 
and  all  the  kindreds  of  the  Gentiles  shall  adore  in  his  sight. 
For  the  Kingdom  is  the  Lord's,  and  He  shall  have  Dominion 
over  the  nations.  All  the  fat  ones  of  the  earth  have  eaten,  and 
have  adored  ;  all  they  that  go  down  to  the  earth  shall  fall  before 
Him,  and  to  Him  my  soul  shall  live,  and  my  seed  shall  serve 
Him.  There  shall  be  declared  to  the  Lord  a  generation  to  come, 
and  the  heavens  shall  show  forth  His  justice  to  a  people  that 
shall  be  born,  which  the  Lord  hath  made."  (') 

In  this  gospel-like  prophetical  language  which  the  Saviour 
will  repeat  on  Calvary,  we  find  the  least  expected  circumstances 
of  His  passion.  His  hands  and  His  feet  are  pierced.  His  gar- 
ments are  divided,  they  east  lots  upon  his  tunic.  We  find  in  this 
psalm  the  very  words  used  by  those  who  insulted  Him  ;  and  we 
see  next,  the  great  church  wherein  God  is  to  be  praised  for  ever- 
more, and  the  most  distant  peoples,  the  most  powerful  of  the 
earth  returning  to  Him.  Their  conversion  however  was  not  to 
be  brought  about  without  struggle,  and  of  this  struggle  we  are 
also  informed  by  David,  in  the  following  psalm  interpreted  in 
this  sense  by  the  apostles  themselves.  "Why  have  the  Gentiles 
raged,  and  the  peoples  devised  vain  things?  The  Kings  of  the 
earth  stood  up.  and  the  princes  met  together,  against  the  Lord 
and  againsl  His  Christ.  Let  us  break  their  bonds  asunder  and 
let  us  cast  away  their  yoke  from  us.     He  that  dwelleth  in  heaven 

shall  laugh  at   them  ;   and    the    Lord    shall    deride   them.      Then 
ahall   Me  speak  to    them    iii    Mis   anger,  and  trouble  them  in  Mis 
(')  Vs.  xxi. 


A    HISTORY   OF  THE   WORSHIP    OF  GOD.  93 

rage.  Bui  I  am  appointed  King  by  Him  over  Zion,  His  holy 
mountain,  preaching  His  commandment.  The  Lord  hath  said 
to  me,  Thou  art  my  Son.  this  day  have  I  begotten  Thee.  Ask 
of  me,  and  I  will  give  thee  the  Gentiles  for  thy  inheritance,  and 
the  utmost  parts  of  the  earth  for  thy  possession.  Thou  shall 
rule  them  with  a  rod  of  iron,  and  shaft  break  them  in  pieces  like 
a  potter's  vessel.  And  now,  0  ye  Kings  understand  :  receive 
instruction  you  who  judge  the  earth.  Serve  ye  the  Lord  with 
fear,  and  rejoice  unto  Him  with  trembling.  Embrace  discipline, 
lest  at  any  time  the  Lord  be  angry,  and  yon  perish  from  the  just 
way.  When  his  wrath  shall  be  kindled  in  a  short  time,  blessed 
are  all  they  that  trust  in   him.'"   (') 

There  are  many  other  psalms  of  David  of  which  the  prophe- 
cies concerning  the  Messiah  were  applied  to  our  Lord  Jesus 
Christ  by  the  apostles  and  the  synagogue.  ••Sacrifice  and  ob- 
lation Thou  dids't  not  desire  ;  but  Thou  hast  pierced  ears  for 
me.  Burnt  offering  and  sin  offering  Thou  dids't  not  require  : 
then  said  I,  behold  I  come.  In  the  head  of  the  book  it  is  writ- 
ten of  me,  that  I  should  do  Thy  will.  0  my  God,  I  have  de- 
sired it,  and  Thy  law  in  the  midst  of  my  heart.  I  have  declared 
Thy  justice  in  a  great  church,  lo,  I  will  not  restrain  my  lips,  and 
Lord  Thou  knowest  it.  I  have  not  bid  thy  justice  within  my 
heart :  I  have  declared  Thy  truth  and  Thy  salvation.  I  have 
not  concealed  Thy  mercy,  and  Thy  truth  from  a  great 
council.''  (") 

In  another  one  of  his  psalms,  David  thus  addresses  the  Mes- 
siah :  "Thy  throne,  0  God,  is  for  ever  and  ever  ;  the  sceptre  of 
Thy  Kingdom  is  a  sceptre  of  uprightness.  In  the  beginning 
O  Lord  Thou  foundedst  the  earth,  and  the  heavens  are  the  works 
of  Thy  hands.     They  shall  perish,  but  Thou  remainest  :  and  all 

(')  Ps.   ii. 

(-)  Ps.   xxxix.  7  to  12. 


94  A    HISTORY    OF   THE    WORSHIP   OF   GOD. 

of  them  shall  grow  old  like  a  garment,  and  as  a  vesture  Thou 
shall  change  them,  and  they  shall  lie  changed.  But  Thou  art 
always  the  self  Mime,  and  Thy  years  shall  not  fail.*'  (') 

\\  hat  has  been  written  of  David  confirms  all  that  has  been 
said  regarding  the  worship  of  God,  viz  :  That  God  has  ever  re- 
quired of  men  exterior  sacrifices,  obedience  to  the  pontiffs  ap- 
pointed by  Him,  observance  of  his  commandments,  and  hope  in 
the  Redeemer  to  come.  David  had  the  honor  not  merely  of  prophe- 
cying  about  the  Christ,  hut  also  of  tipifying  Him  :  and  the 
Israelites  over  whom  he  reigned  never  forgot  that  the  desired  of 
all  nations  was  to  be  son  of  David. 


CHAPTER  XII. 

Section  l. — solomon — building  of  the  temple — its    dedi- 
cation— THE  FALL  OP  SOLOMON — DEVOUT    WOBSHIP- 
PEBS    IN   THE   TEMPLE. 

These  two  names,  Solomon  and  the  Temple,  suggest  the 
remembrance  of  the  most  glorious  epoch  in  the  history  of  the 
Israelites.  All  the  earthly  promises  made  by  the  Lord  to  the 
patriarchs  were  realized  in  the  days  of  Solomon.  His  empire 
extended  from  the  river  of  Egypt  to  the  great  River  Euphrates. 
as  it  had  been  promised  nine  hundred  years  before  to  Abraham. 
lie  was  the  son  promised  to  David,  who  would  build  a  temple  to 

the  most  High.  This  son  of  David  was  destined  to  be  the  ad- 
miration of  men  by  bis  wisdom,  as  the  temple  which  he  built 
was  destined  to  he  the  wonder  of  the  world  on  accounl  of  its 
magnificence.      Solomon    enjoyed  a  greater  honor  still,    inaa- 

(')  Pa.  ci. 


A    HISTORY   OF   THE    WORSHIP   OF   don.  95 

much  ;ls  he  was  a  type  of  thai  other  sou  of  David,  the  Christ, 
who  is  wisdom  itself. 

Wisdom,  alas,  was  one  day  fco  depart  Erom  Solomon  ;  his 
magnificent  temple  was  to  be  levelled  to  the  ground  by  a  King 
of  Babylon,  and  Pagan  Rome  was  to  destroy  by  lire  this  same 
temple  as  it  had  been  restored  by  Herod.  This  magnificenl 
edifice  shall  never  be  rebuilt,  for  it  was  but  a  type  of  the  living 
temple  built  upon  the  rock  by  Jesus  Christ,  a  temple  wherein 
God  will  dwell  forever  and  against  which  the  gates  of  hell  shall 
never  prevail. 

''Solomon  loved  the  Lord,  walking  in  the  precepts  of  David, 
his  father,  only  he  sacrificed  in  the  high  places,  and  burnt  in- 
cense." (')  These  high  places  were  devotional  places,  visited  by 
the  Israelites  such  as  Cariathiarim,  Ramatha,  Bethel,  Galgala,  Mas- 
pha,  Gabaa  of  Benjamin,  Silo,  Hebron  and  others.  Samuel  offered 
sacrifices  in  these  places  as  David  did  on  the  threshing  floor  of 
Oman.  It  was  only  after  the  construction  of  Solomon's  temple, 
that  the  worship  of  God  was  concentrated  in  this  sanctuary. 
At  the  beginning  of  the  reign  of  Solomon,  Gabaon  must  have 
been  the  most  celebrated  of  those  high  places;  for  there  was 
the  first  tabernacle  and  the  altar  of  burnt  offerings  built  by 
Moses  in  the  desert.  (The  ark  was  on  Mount  Zion.)  "  Solomon 
went  to  Gabaon  to  sacrifice  there.  *  *  *  A  thousand  vic- 
tims for  holocausts  did  Solomon  offer  upon  that  altar  in  Gabaon. 
And  the  Lord  appeared  to  Solomon  in  a  dream  by  night,  saying  : 
Ask  what  thou  wilt  that  I  should  give  thee,  and  Solomon  said  : 
Thou  hast  shown  great  mercy  to  Thy  servant,  David,  my  father, 
even  as  he  walked  before  Thee  in  truth,  and  justice,  and  an  up- 
right heart  with  Thee:  and  Thou  has  kept  Thy  great  mercj  for 
him,  and  hast  given  him  a  son  to  sit  on  his  throne,  as  it  is  this 

(')  111  Kings  iii. 


96  \    IITSToKY    OF   THE    WOBSHIP   OF   GOD. 

day.  And  now  0  Lord,  Thou  hast  made  Thy  Bervant  king,  in- 
stead of  David,  my  father,  and  I  am  but  a  child,  and  kimu  nol 
how  to  go  out,  and  come  in.  and  Thy  Bervant  is  in  the  midst  of 
the  people,  which  Thou  hast  chosen,  an  immense  people  which 
cannot  be  numbered  nor  counted  for  multitude.  Give,  there- 
t'oie.  to  Thy  servant,  an  understanding  heart,  to  judge  Th\ 
people,  and  discern  between  good  and  evil  :  for  who  shall  he 
able  to  judge  this  people.  Thy  people  which  is  so  numerous  ? 
And  the  word  was  pleasing  to  the  Lord  that  Solomon  had  asked 
such  a  thing.  And  the  Lord  said  to  Solomon:  Because  Thou 
hast  asked  this  thing,  and  hast  not  asked  for  thyself  long  life, 
nor  riches,  nor  the  lives  of  thy  enemies,  but  hast  asked  for  thyself 
\\  isdom  to  discern  judgment,  behold  I  have  done  for  thee  accord- 
ing to  thy  words,  and  have  given  thee  a  wise  and  understanding 
heart,  insomuch  that  there  has  been  no  one  like  thee  before 
thee,  nor  shall  arise  after  thee.  Yea,  and  the  things  also  which 
thou  didst  not  ask,  I  have  given  thee,  to  wit  :  riches  and  glory. 
so  that  not  one  hath  been  like  thee  among  the  kings  in  all  days 
heretofore,  and  if  thou  will  walk  in  my  ways,  and  keep  my  pre- 
cepts, and  my  commandments,  as  thy  father  walked,  I  will 
lengthen  thy  days.  And  Solomon  awaked,  and  perceived  that  it 
was  a  dream;  and  when  he  was  eome  to  Jerusalem,  he  stood  be- 
fore tin-  ark  of  the  covenant  of  the  Lord,  and  offered  holocausts, 
and  sacrificed  victims  of  peace  offerings,  and  made  a  great  feast 
for  all  his  servants."  (' ) 

With  great  wisdom,  and  amid  long  peace,  Solomon  reigned 
not  only  over  the  whole  of  Israel,  but  over  all  the  countries  con- 
quered  by   David  from  the   Euphrates  river  to  the  confines  of 

Egypt.      Edom  also    had    been    subjected,    and    the   kings    of  all 

those  countries  paid  tribute  to  Solomon,      duda  and  Israel  rested 

i   i   III    K  ings,  iii. 


A    HISTORY    OF    THE   WORSHIP    OF   OOD.  97 

without  any  fear,  each  one  under  his  vine  tree  and  hie  fig  tree, 
from  Dan  to  Bersabee  during  all  the  days  of  Solomon.  "And 
God  gave  to  Solomon  wisdom  and  understanding,  exceedingly 
much,  and  largeness  of  hearl  as  the  sand  that  is  on  the  sea 
shore.  And  the  wisdom  of  Solomon  surpassed  the  wisdom  of 
all  the  orientals,  and  of  the  Egyptians.  And  he  was  wiser  than 
all  men:  wiser  than  Ethan  the  Ezrahite.  and  lleman.  and 
Ohaleol,  ami  Dorda  the  son  of  Mahol,  and  lie  was  renowned  in 
all  nations  round  about.  Solomon  also  spoke  three  thousand 
parables,  and  his  poems  were  a  thousand  and  five.  And  he 
treated  about  trees,  from  the  cedar  that  is  in  Libanus.  unto  the 
hyssop  that  comes  out  of  the  wall:  and  he  discoursed  of  beasts, 
and  of  fowls,  and  of  creeping  things,  and  of  fishes.  And  they 
came  from  all  nations  to  hear  the  wisdom  of  Solomon,  and  from 
all  the  kings  of  the  earth  who  heard  of  his  wisdom."  (')  Of 
the  three  thousand  parables  which  Solomon  spoke,  we  possess 
but  a  few  contained  in  the  book  of  Proverbs,  which  the  church 
considers  as  one  of  her  canonical  hooks.  Here  are  some  of  those 
admirable  inspired  sentences:  "  The  fear  of  the  Lord  is  the  be- 
ginning of  wisdom.  *  *  *  The  Lord  giveth  wisdom,  and 
out  of  his  mouth  cometh  prudence  and  knowledge.  *  *  * 
Have  confidence  in  the  Lord,  with  all  thy  heart,  and  lean  not 
upon  thy  own  prudence.  *  *  *  The  steps  of  man  are  guided 
by  the  Lord,  but  who  is  the  man  that  can  understand  his  own 
way?  *  *  *  The  way  of  the  fool  is  right  in  his  own  eyes: 
but  he  that  is  wise  hearkeneth  unto  counsels.  *  *  *  Hast  thou 
seen  a  man  wise  in  his  own  conceit?  there  shall  be  more  hope 
of  a  fool  than  of  him.  *  *  *  The  victims  of  the  wicked 
are  abominable  to  the  Lord:  the  vows  of  the  just  are  accept- 
able.    The  way  of  the  wicked  is  an  abomination   to  the  Lord; 

(')  III  Kin^s,  ir.  7 


98  A    HISTORY    OF    THE    WORSHIP    OF   GOD. 

he  that  followeth  justice  is  beloved  by  him.  *  *  .  *  He  that 
turneth  away  his  ears  from  hearing  the  law,  bis  prayer  shall  be 
an  abomination.  *  *  *  All  the  ways  of  a  man  are  open  to 
his  eyes,  the  Lord  is  the  weigher  of  spirits.  Lay  open  thy 
works  to  the  Lord,  and  thy  thoughts  shall  be  directed.  By 
mercy  and  truth  iniquity  is  redeemed,  and  by  the  fear  of  the 
Lord  men  depart  from  evil.  *  *  *  He  that  hath  mercy  ou 
the  poor  lendeth  to  the  Lord  and  He  will  repay  him.  *  *  * 
He  that  oppresseth  the  poor  upbraid eth  His  maker;  but  he  that 
hath  pity  on  the  poor  honoreth  Him.  *  *  *  Touch  not  the 
bounds  of  little  ones,  and  enter  not  into  the  fields  of  the  father-- 
less,  for  their  defensor  is  strong,  and  he  will  judge  their  cause 
against  thee.  *  *  *  If  thy  enemy  he  hungry,  give  him  to 
eat;  if  he  thirst,  give  him  water  to  drink.  For  thou  shall  heap 
hot  coals  upon  his  head,  and  the  Lord  will  reward  thee."  (') 

Out  of  the  1005  canticles  composed  by  Solomon,  we  pos- 
sess only  one,  viz.,  the  Canticle  of  Canticles.  The  greatest  doc- 
tors of  the  church,  and  in  particular  Origen,  St.  Ambrose,  St. 
Bernard,  St.  Thomas,  Bossuet,  who  commented  this  work,  con- 
sider it  as  a  type  of  the  nuptials  of  the  Lamb,  of  the  ineffable 
union  of  the  Word  of  (!od  with  our  humanity,  with  the  church, 
with  the  devout  souls.  God,  through  the  lips  of  the  prophets, 
declareth  Himself  the  spouse  of  the  nation  of  Israel.  Under 
the  new  dispensation  the  Christ  is  the  head  of  the  church.  The 
beloved  disciple,  St.  John,  ends  his  revelations  by  describing  the 
eternal  mystery  of  the  bridegroom  and  bride,  of  the  Christ  and 
His  church. 

Section    l.     BUILDING  of  the  temple. 

Hardly  had  Solomon  ascended  the  throne,  when  Hiram,  king 
of  Tyre,  the  constant  friend  of  David,  sent  embassadors  to  him. 
(')  Proverbs. 


A    HISTORY    OF   THE    W0B8HC    OF   GOD.  99 

Solomon  sent,  to  Hiram  also,  requesting  that  he  would  cause  the 
Sidoiiiuiis.  who  were  accounted  to  be  very  skillful  workmen,  fco 
cut  down  cedars  of  Lebanon  for  him,  and  at  his  expense,  to 
build  a  house  to  the  Lord.  "For  the  house  which  I  desire  to 
build  is  great;  for  our  God  is  great  above  all  Gods.  Who,  then, 
shall  be  able  to  build  Him  a  worthy  house?  If  heaven  and  the 
heaven  of  heavens  cannot  contain  Him,  who  am  I,  that  I  should 
be  able  to  build  him  a  house?  But  to  this  end  only,t  hat  incense 
may  be  burnt  before  Him.  Send  me,  therefore,  a  skillful  man, 
that  knoweth  how  to  work  in  gold  and  in  silver,  in  brass  and  in 
iron,  in  purple,  in  scarlet  and  in  blue,  and  that  hath  skill  in  en- 
graving, with  the  artizans  which  I  have  with  me  in  Judea  and 
Jerusalem,  whom  David,  my  father,  provided.  Send  me  also 
cedars  and  fir  trees,  and  pine  trees,  from  Libanus.  For  I  know 
that  thy  servants  are  skillful  in  cutting  timber  in  Libanus,  and 
my  servants  shall  be  with  thy  servants,  to  provide  me  timber  in 
abundance;  for  the  house  which  I  desire  to  build  is  to  be  ex- 
ceeding great  and  glorious.  And  I  will  give  thy  servants,  the 
workmen  that  are  to  cut  down  the  trees,  for  their  food,  twenty 
thousand  cases  of  wheat,  and  as  many  cases  of  barley,  and 
twenty  thousand  measures  of  wine,  and  twenty  thousand  meas- 
ures of  oil.  And  Hiram,  king  of  Tyre,  sent  letters  to  Solomon, 
saying:  Because  the  Lord  hath  loved  His  people,  therefore  He 
hath  made  thee  king  over  others.  And  he  added,  saying: 
I  Messed  be  the  Lord,  the  God  of  Israel,  who  made  heaven  and 
earth,  who  hath  given  to  King  David. a  wise  and  knowing  son. 
endued  with  understanding  and  prudence,  to  build  a  house  to 
the  Lord  and  a  palace  to  himself.  I  therefore  have  sent  thee 
my  father,  Hiram,  a  wise  and  most  skillful  man."  (') 

Things  being  thus  prepared,  Solomon  numbered  the  strangers 

(.')  II  Par.  ii. 


100  A    HISTORY   OF   THE   WORSHIP   OF  GOD. 

or  proselytes  living  in  his  kingdom.  They  were  found  to  be 
1.53,600.  Of  these  70, O00  were  employed  in  carrying  burdens, 
80,000  in  cutting  stones  in  the  mountains,  3,600  in  directing 
the  works.  As  among  those  153, GOO  there  was  no  account  of 
the  women,  old  men,  and  children  under  twenty,  but  only  of  tbe 
men,  we  may  rightly  infer  that  there  were  in  those  days  one 
million  of  strangers  or  proselytes  in  the  sole  kingdom  of  Israel 
who  adored  the  true  God.  From  among  the  Israelites  Solomon 
chose  30,000  workmen  of  whom  he  sent  10,000  in  turn  every 
month,  to  the  mountains  of  Libanus,  to  help  the  Sidonians  to 
cut  down  the  trees,  and  to  prepare  the  frames.  For  the  timber 
and  stones  were  all  cut  to  the  proper  dimensions  before  being 
<anied  to  Joppe,  and  from  Joppe  to  Jerusalem. 

The  Scripture  is  silent  as  to  the  number  of  Tyrian  workmen 
sent  by  Hiram  to  Solomon.  Eupolemus,  quoted  by  Eusebius, 
gives  their  number  as  80,000.  He  adds  that  80,000  Egyptian 
workmen  were  sent  to  Solomon  by  his  father-in-law  ;  or  in  all. 
343,600  workmen. 

The  construction  of  the  temple  lasted  seven  years,  and 
thirteen  years  more  were  spent  in  the  building  of  the  palaces. 
Immense  sums  of  money  were  required  to  carry  on  the  construc- 
tion of  the  temple,  but  David  alone  had  provided  in  gold  and 
silver  a  sum  valued  at  $2,000,000,000,  and  the  resources  of 
Solomon  were  also  immense. 

The  plaee  chosen  for  erecting  this  magnificent  structure  was 
the  threshing  floor  of  Oman  the  Jebusite,  on  Mount  Moriah. 
It  occupied  a  central  position,  on  the  boundary  line  between 
Juda  and  Benjamin,  representing  the  southern  and  northern 
tribes.  The  summit  originally  was  uneven  and  its  sides 
irregular,  hut  the  dews  worked  in  earnest  to  level  and  extend  it. 
The  plan  and  the  whole  model  of  this  structure  were  laid  by  the 
same  divine  architect  who  planned  the  tabernacle,  namely,  God 


A    BISTOBY    OF    TIIK    WOB8HIP   OF   GOD.  L01 

Himself :  and  ii  was  built,  much  in  the  Bame  form  as  the  taber- 
aacle,  but  was  of  double  its  dimensions.  The  utensils  for  the 
sacred  service  were  also  the  same  as  those  used  in  the  tabernacle, 
only  several  of  them  were  larger  in  proportion  to  the  more 
spacious  edifice  to  which  they  belonged.  The  foundations  of 
the  edifice  were  Laid  by  Solomon  in  the  year  B.  ('.  mil.  about 
-4S0  years  after  the  exodus  and  the  building  of  the  tabernacle, 
and  it  was  finished  B.  C.  1004. 

The  front  or  entrance  to  the  temple  was  on  the  eastern  side, 
and  consequently  facing  the  mount  of  Olives,  which  commanded 
a  noble  view  of  the  building.  The  temple  itself,  strictly  so 
called,  which  comprised  the  porch,  the  sanctuary  and  the  holy 
of  holies,  formed  only  a  small  part  of  the  sacred  precincts,  being 
surrounded  by  spacious  courts,  chambers  and  other  apartments, 
which  were  much  more  extensive  than  the  temple  itself.  It 
should  be  observed  that  the  word  temple  does  not  always  denote 
the  central  edifice  itself,  but  in  many  passages  some  of  the  outer 
courts  are  intended,  sometimes  the  whole  of  the  mountain 
Moria,  surrounded  by  walls. 

The  following  account  will  give  a  general  idea  of  the  build- 
ing :  The  temple  itself  was  seventy  cubits  long,  the  porch  being 
ten  cubits,  the  holy  place  forty  cubits,  and  the  most  holy  place 
twenty  cubits.  The  width  of  the  porch,  holy  and  most  holy, 
places,  was  twenty  cubits,  and  the  height  over  the  holy  and  most 
holy  places  was  thirty  cubits  ;  but  the  height  of  the  porch  was 
much  greater,  being  no  less  than  120  cubits,  or  four  times  the 
height  of  the  rest  of  the  building  (unless  there  is  here  an  error 
of  transcription).  To  the  north  and  south  sides,  and  to  the 
west  end  of  the  holy  and  most  holy  places,  or  all  around  the 
edifice,  from  the  back  of  the  porch  on  one  side  to  the  back  of 
the  porch  on  the  other  side,  certain  buildings  were  attached. 
These  were  side  chambers  and  consisted  of  three  stories,  each 


102  A    HISTORY    OF   THE    WORSHIP   OF  GOD. 

five  cubits  high,  and  joined  to  the  Wall  of  the  temple  without. 
The  material  used  was  white  stone,  the  woodwork  was  of  cedar 
with  planks  of  fir. 

Solomon's  temple  appears  to  have  been  surrounded  by  two 
main  courts  ;  the  inner  court  that  of  the  priests,  and  the  outer 
court  that  of  Israel.  These  were  separated  by  a  middle  wall  or 
partition,  with  lodges  for  priests  and  Levites,  for  wood,  oil,  etc. 
The  places  of  the  two  veils  of  the  tabernacle  were  occupied 
by  partitions,  in  which  were  folding  doors  of  olive  tree,  "and 
he  carved  upon  them  figures  of  Cherubims  and  figures  of  palm 
trees,  and  carvings  very  much  projecting,  and  he  overlaid  them 
with  gold."  (')  The  whole  interior  of  the  sanctuary  and  of  the 
holy  of  holies  was  lined  with  woodwork  richly  carved  and  over- 
laid with  gold.  "And  all  the  walls  of  the  temple  round  about. 
he  carved  with  divers  figures  and  carvings,  and  he  made  in  them 
Cherubims  and  palm  trees,  and  divers  representations,  as  it  were 
standing  out  and  coming  forth  from  the  wall."  ('"')  Indeed,  both 
within  and  without  the  building  was  conspicuous  chiefly  by  the 
lavish  use  of  the  gold  of  Ophir  and  Parvaim. 

Above  the  sacred  ark,  which  was  placed  as  of  old  in  the  most 
holy  place,  were  made  new  Cherubims,  one  pair  of  whose  wings 
met  above  the  ark,  and  another  pair  reached  to  the  walls  behind 
them.  In  the  holy  place,  beside  the  altar  of  incense  which  wras 
made  of  cedar  overlaid  with  gold,  there  were  ten  golden  candle- 
sticks, in  place  of  one,  five  to  the  right  and  five  to  the  left,  and 
the  table  of  the  shew  bread  was  replaced  by  ten  golden  tables. 
bearing,  besides  the  shew  bread,  the  innumerable  golden  vessels 
for  the  service  of  the  sanctuary.  In  the  inner  court  there  was 
an  altar  of  burnt  offerings  much  larger  than  the  old  one.  This 
was  made  of   brass,  twenty  cubits  long,  twenty  cubits  broad  and 

(')  111  Kiiitfs,  viii,  82. 
i  i  III   Kings,  rii,  29. 


A    MISTOI'.Y   OF   THE    WORSHIP   <>1-'   GOD.  1<>o 

ten  high.  (')  Here  also  instead  of  the  brazen  laver  there  was 
the  molten  sea  of  brass,  a  master-piece  of  Hiram's  skill,  for  the 

ablntions  of  the  priests.  It  was  called  a  sea  from  its  great  size. 
There  were  besides  in  this  inner  court  or  court  of  the  priests,  ten 
other  lavers  set  on  wheels  so  as  to  be  easily  moved  to  any  part  of 
the  court  where  water  was  needed.  The  molten  sea.  resting  on  the 
twelve  oxen,  was  placed  at  the  right  hand  of  the  door  of  the 
inner  court,  and  the  altar  of  holocausts  in  front  of  the  porch  of 
the  temple  Xo  doubt  but  here  in  the  days  of  Solomon,  as  in 
the  days  of  Joel,  the  priests  prayed  and  invited  the  people  to 
penance.  "  Between  the  porch  and  the  altar,  the  priests,  the 
Lord's  ministers,  shall  weep  and  shall  say.  Spare,  0  Lord,  spare 
Thy  people,  and  give  not  Thy  inheritance  to  reproach."  (a) 

Section  3.     dedication  of  the  temple. 

The  dedication  of  the  temple  of  Solomon  was  un- 
doubtedly the  grandest  ceremony  performed  under  the  old 
law.  "'Solomon  brought  in  all  the  things  that  David,  his  father, 
had  vowed  ;  the  silver  and  the  gold  and  all  the  vessels,  he  put 
among  the  treasure  of  the  house  of  God.  And  after  this  he 
gathered  together  all  the  ancients  of  Israel,  and  all  the  princes 
of  the  tribes,  and  the  heads  of  the  families  of  the  children  of 
Israel  to  Jerusalem,  to  bring  the  ark  of  the  covenant  of  the 
Lord  out  of  the  city  of  David,  which  is  Zion.  And  all  the 
men  of  Israel  came  to  the  king,  in  the  solemn  day  of  the  seventh 

(')  It  is  thought  by  some  that  the  rock  Sakkrah  which  they  nowdays 
see  in  the  mosque  of  Omar,  was  inside  this  altar  of  holocausts  in  the 
days  of  Solomon,  hut  we  incline  to  the  opinion  of  those  who  say  that  the 
rock  of  Sakkrah  was  covered  by  the  new  tabernacle  built  by  Solomon. 

(*)  See  the  description,  11  Par.  Lv. 

0  Joel  ii.  IT. 


10-4  A    niSTORY    OF   THE    WOBSHIP    OF   OOl). 

mouth.  And  when  all  the  ancients  of  Israel  were  come,  the 
Levi  tea  took  up  the  ark,  and  brought  it  together  with  all  the 
furniture  of  the  tabernacle,  and  the  priests  with  the  Levites 
eaiiied  the  vessels  of  the  sanctuary,  which  were  in  the  tabernacle. 
And  King  Solomon  and  all  the  assembly  of  Israel,  and  all  that 
were  gathered  together  before  the  ark.  sacrificed  rams  and  oxen 
without  number,  so  great  was  the  multitude  of  the  victims. 
And  they  brought  in  the  ark  of  the  covenant  of  the  Lord  into 
its  place,  that  is  to  the  oracle  of  the  temple,  into  the  holy  of 
holies,  under  the  wings  of  the  eherubims,  so  that  the  eherubims 
spread  their  wings  over  the  place  in  which  the  ark  was  set.  and 
covered  the  ark  itself  and  its  staves.  And  there  was  nothing 
else  in  the  ark  but  the  tables  which  Moses  put  there  at  Horeb 
when  the  Lord  gave  the  law  to  the  children  of  Israel  at  their 
coining  out  of  Egypt. "  They  now  placed  outside  of  the  ark,  but 
near  it,  the  things  which  had  been  put  into  it,  heretofore,  to 
wit :  the  pot  of  manna,  the  rod  of  Aaron  which  had  blossomed, 
and  the  book  (not  the  tables)  of  the  law.  "Now  when  the 
priests  were  come  out  of  the  sanctuary  (for  all  the  priests  that 
could  be  found  there,  were  sanctified  ;  and  as  yet  at  that  time 
the  courses  and  orders  of  the  ministries  were  not  divided  among 
them,)  both  the  Levites  and  the  singing  men,  that  is.  both 
they  that  were  under  Asaph,  and  they  that  were  under  J 1  eman. 
and  they  that  were  under  Idithum.  with  their  sons  and 
their  brethren,  clothed  with  tine  linen,  sounded  with  sym- 
bals,  and  psalteries  and  harps,  standing  on  the  east  side  of  the 
altar  and  with  them  a  hundred  and  t  wenty  priests  sounding  with 
trumpets.  So  when  all  sounded  together,  both  with  trumpets 
ami  voice,  and  symbals.  and  organs,  and  with  divers  kinds  of 
musical  instruments  and  lifted  up  their  voices  on  high,  the 
sound  was  heard  afar  off  J  so  that  when  they  began  to  praise 
the  Lord  and  tosav:      'Give    <j'lor\    to  the   Lord,   for  He   is   good. 


A    HISTORY   OF   THE   WORSHIP   OF   QOD.  106 

for  His  mercy  endureth  forever';  the  bouse  of  God  was  filled 
with  a  cloud.  Nor  could  the  priests  stand  and  minister  by  reason 
of  the  cloud,  for  the  glory  of  the  Lord  had  filled  the  whole 
house."  (') 

"Then  Solomon  said:  The  Lord  promised  that  lie  would 
dwell  in  a  cloud.  But  I  have  built  a  house  to  His  name,  that 
He  might  dwell  there,  forever.  And  the  king  turned  his  face, 
and  blessed  all  the  multitude  of  Israel,  for  all  the  multitude 
stood  attentive  and  he  said:  Blessed  be  the  Lord  the  God  of 
Israel,  who  hath  accomplished  indeed  tbat  which  lie  spoke  to 
David  my  father,  saying:  From  the  day  that  I  brought  my  peo- 
ple out  of  the  land  of  Egypt,  I  chose  no  city  among  all  the 
tribes  of  Israel,  for  a  house  to  be  built  in  it  to  my  name:  neither 
chose  I  any  other  man,  to  be  the  ruler  of  my  people  Israel. 
Ami  whereas  David  my  father  had  a  mind  to  build  a  house  to 
the  name  of  the  Lord  the  God  of  Israel,  the  Lord  said  to  him: 
for  as  much  as  it  was  thy  will  to  build  a  house  to  My  name, 
thou  hast  done' well  indeed  in  having  such  a  will:  but  thou  shalt 
not  build  the  house,  but  thy  son,  who  shall  come  out  of  thy 
loins,  he  shall  build  a  house  to  My  name.  The  Lord  therefore 
hath  accomplished  his  word  which  He  spoke:  and  I  am  risen 
up  in  the  place  of  David  my  father,  and  sit  upon  the  throne  of 
Israel,  as  the  Lord  promised;  and  have  built  a  house  to  the 
name  of  the  Lord  God  of  Israel.  And  I  have  put  in  it  the  ark, 
wherein  is  the  covenant  of  the  Lord,  which  He  made  with  the 
children  of  Israel.  And  he  stood  before  the  altar  of  the  Lord 
in  presence  of  all  the  multitude  of  Israel,  and  stretched  forth 
his  hands.  For  Solomon  had  made  a  brazen  scaffold,  and  had 
set  it  in  the  midst  of  the  temple,  which  was  five  cubits  long. 
and  five  cubits  broad  and  three  cubits  high:  and  he  stood  upon 

(')  11  Par.  v. 


106  A    HISTOBI    OF   THE    WORSHIP   OF   GOD. 

it:  then  kneeling  down  in  presence  of  all  the  multitude  of 
Israel,  and  lifting  up  his  hands  toward  heaven,  he  said:  0  Lord 
God  of  Israel,  there  is  no  God  like  Thee  in  heaven  nor  in  earth: 
who  keepest  covenant  and  mercy  with  Thy  servants,  that  walk 
before  Thee  with  all  their  hearts:  who  hast  performed  to  Thy 
servant  David,  my  father,  all  Thou  hast  promised  him:  and  hast 
accomplished  in  fact,  what  Thou  hast  spoken  with  the  month, 
as  also  the  present  time  proveth.  Now  then.  0  Lord  God  of 
Israel,  fulfil  to  Thy  servant  David,  my  father,  whatsoever  Thou 
hast  promised  him,  saying:  There  shall  not  fail  Thee  a  man  in 
my  sight,  to  sit  upon  the  throne  of  Israel:  yet  so  that  Thy 
children  take  heed  to  their  ways,  and  walk  in  my  law,  as  Thou 
hast  walked  before  me.  And  now,  Lord  God  of  Israel,  let  Thy 
word  be  established  which  Thou  hast  spoken  to  Thy  servant 
David.  Is  it  credible,  then  that  God  should  dwell  with  men  on 
earth  ?  If  heaven  and  the  heavens  of  heavens  do  not  contain 
Thee,  how  much  less  this  house,  which  I  have  built  ?  But  to 
this  end  only,  it  is  made,  that  Thou  mayest  regard  the  prayer  of 
Thy  servant,  and  his  supplication,  0  Lord  my  God:  and  mayest 
hear  the  prayers  which  Thy  servant  poureth  out  before  Thee. 
That  Thou  mayest  open  Thy  eyes  upon  this  house,  day  and 
night,  upon  the  place  wherein  Thou  hast  promised  that  Thy 
name  should  be  called  upon,  ami  that  Thou  wouldst  hear  the 
prayer  which  Thy  servant  prayeth  in  it:  hearken  then  to  the 
prayers  of  Thy  servant,  and  of  Thy  people  Israel.  Whosoever 
shall  pray  in  this  place,  hear  Thou  from  Thy  dwelling-place, 
that  is.  from  heaven,  and  show  mercy.  If  any  man  sin  against 
his  neighbour,  and  come  to  swear  against  him.  and  bind  him- 
self with  a  eurse  before  the  altar  in  this  house:  then  hear  Thou 
from  heaven,  and  do  justice  to  Thy  servants,  so  as  to  requite 
the  wicked  by  making  his  wickedness  fall  upon  his  own  head 
ami  to  revenge  the  just,  rewarding  him  according  to  his  justice. 


A    HISTORY    OF  THE    WOR8H1P   01   00D.  1<>7 

[f  Thy  people  Israel  be  overcome  by  their  enemies  (for  thej 
will  sin  against  Thee)  and  being  converted  shall  do  penance,  and 
call  upon  Thy  came,  and  pray  to  Thee  in  this  place,  then  hear 
Thou  from  heaven  and  forgive  the  sin  of  Thy  people  Israel, 
ami  bring  them  back  into  the  land,  which  Thou  gavest  to  them, 
and  their  fathers.  If  the  heavens  be  shut  up,  and  there  fall  no 
rain  by  reason  of  the  sins  of  the  people,  and  they  shall  pray  to 
Thee  in  this  place,  and  confess  to  Thy  name,  and  be  converted 
Crom  their  sins,  when  Thou  dost  afflict  them;  then  hear  Thou 
from  heaven,  0  Lord,  and  forgive  the  sins  of  Thy  servants  and 
of  Thy  people  Israel,  and  teach  them  the  good  way,  in  which 
they  may  walk;  and  give  rain  to  Thy  land,  which  Thou  hast 
given  to  Thy  people  to  possess.  If  a  famine  arise  in  the  land, 
or  a  pestilence  or  blasting,  or  mildew,  or  locusts,  or  caterpil- 
lars: or  if  their  enemies  waste  the  country,  and  besiege  the 
cities,  whatsoever  scourge  or  infirmity  shall  be  upon  them:  then 
if  any  of  Thy  people  Israel,  knowing  his  own  scourge  and  in- 
firmity shall  pray,  and  shall  spread  forth  his  hands  in  this 
house;  hear  Thou  from  heaven,  from  Thy  high  dwelling-place, 
and  forgive,  and  render  to  every  one  according  to  his  ways, 
which  Thou  knowest  him  to  have  in  his  heart:  (for  Thou  only 
knowest  the  hearts  of  the  children  of  men)  that  they  may  fear 
Thee  and  walk  in  Thy  ways  all  the  days  that  they  live  upon  the 
face  of  the  land,  which  Thou  hast  given  to  our  fathers.  If  the 
stranger  also,  who  is  not  of  Thy  people  Israel,  come  from  a  far 
country,  for  the  sake  of  Thy  great  name,  and  Thy  strong  hand, 
and  Thy  stretched-out  arm,  and  adore  in  this  place:  hear  Thou 
from  heaven  Thy  firm  dwelling-place,  and  do  all  that  which 
that  stranger  shall  call  upon  Thee  for;  that  all  the  people  of 
the  earth  may  know  Thy  name,  and  may  fear  Thee,  as  Thy  peo- 
ple Israel,  and  may  know  that  Thy  name  is  invoked  upon  this 
house,  which  I  have  built.     If  Thy  people  go  out  to  war  against 


108  A    HISTORY    OF   THE   WOB8HIP   OF   GOD. 

their  enemies,  by  the  way  that  Thou  shalt  send  them,  and 
adore  Thee  towards  the  way  of  this  city,  which  Thou  hast 
chosen,  and  the  house  which  I  have  built  to  Thy  name:  then 
hear  Thou  from  heaven  their  prayers  and  their  supplications, 
and  revenue  them.  And  if  they  sin  against  Thee  (for  there  is 
no  man  that  sinneth  not)  and  Thou  be  angry  with  them,  and 
deliver  them  up  to  their  enemies,  and  they  lead  them  away 
captive  to  a  land  either  afar  off ,  or  near  at  hand,  and  if  they  be 
converted  in  their  heart,  in  the  land  to  which  they  were  led 
captive,  and  do  penance,  and  pray  to  Thee  iu  the  land  of  their 
captivity,  saying:  we  have  sinned:  we  have  done  wickedly;  we 
have  dealt  unjustly;  and  return  to  Thee  with  all  their  heart, 
and  with  all  their  soul,  in  the  land  of  their  captivity  to  which 
they  were  led  away,  and  adore  Thee  towards  the  way  of  their 
own  land  which  Thou  gavest  their  fathers,  and  of  the  city, 
which  Thou  hast  chosen,  and  the  house  which  I  have  built  to 
Thy  name:  then  hear  Thou  from  heaven,  that  is.  from  Thy 
linn  dwelling-place,  their  prayers,  and  do  judgment,  and  for- 
give Thy  people  although  they  have  sinned:  for  Thou  art  my 
God:  let  Thy  eyes,  I  beseech  Thee,  be  open,  and  let  Thy  ears 
be  attentive  to  the  prayer,  that  is  made  in  this  place.  Now 
therefore  arise,  0  Lord  God,  into  Thy  .resting  place.  Thou  and 
the  ark  of  Thy  strength:  let  Thy  priests,  0  Lord  God,  put  on 
salvation,  atid  Thy  saints  rejoice  in  good  things.  0  Lord  God, 
turn  not  away  the  face  of  Thy  anointed:  remember  the  mercies 
of  David  Thy  servant."  (') 

"  And  it  came  to  pass  when  Solomon  had  made  an  end  of 
praying,  all  this  prayer  and  supplication  to  the  Lord,  that  lie 
rose  from  before  the  altar  of    the    Lord,    for   he    had    fixed    both 

kneee  on  the  ground,  and  had  spread  his  hands  towards  heaven. 

Ami  he  stood  and  blessed  all  the  assembly  of  Israel  with    a   loud 
('i  II  Par.  \i. 


A    HISTORY   of   THE    WoltsillI'   OF   GOD.  L09 

voice  saying,  Blessed  be  the  Lord  who  has  given  rest  to  His 
people  Israel,  according  to  all  that  Be  promised,  there  hath  not 
failed  so  much  as  one  word,  of  all  the  good  things  that  He  prom- 
ised by  His  servant  Moses.  The  Lord  our  God  be  with  us.  as 
He  was  with  our  fathers,  and  not  leave  us  nor  cast  us  off.  But 
may  he  incline  our  hearts  to  Himself,  that  we  may  walk  in  all 
His  ways,  and  keep  His  commandments,  and  His  ceremonies, 
and  all  His  judgments  which  Be  commanded  our  fathers.  And 
let  these  my  words,  wherewith  I  have  prayed  before  the  Lord, 
be  nigh  unto  the  Lord  our  God,  day  and  night,  that  He  may  do 
judgment  for  His  servant,  and  for  His  people  Israel  day  by  day. 
That  all  the  people  of  the  earth  may  know,  that  the  Lord  Be  is 
God,  and  that  there  is  no  other  besides  Him.  Let  our  hearts 
also  be  perfect  with  the  Lord  our  God,  that  we  may  walk  in  His 
statutes,  and  keep  His  commandments,  as  at  this  day. 

When  Solomon  had  made  an  end  to  this  prayer,  fire  came 
down  from  heaven,  and  consumed  the  holocausts  and  the  vic- 
tims, and  the  majesty  of  the  Lord  filled  the  house,  so  that  the 
priests  could  not  enter  the  temple  of  the  Lord.  *  *  *  More- 
over, all  the  children  of  Israel  saw  the  fire  coming  down,  and 
the  glory  of  the  Lord  upon  the  house,  and  falling  down  with 
their  faces  to  the  ground,  upon  the  stone  pavement  they  adored 
and  praised  the  Lord,  because  He  is  good,  because  His  mercy 
endure th  forever.  (')  And  the  King  and  all  the  people  sacri- 
ficed victims  before  the  Lord,  for  Solomon  offered  a  sacrifice  of 
22,000  oxen  and  120,000  rams,  and  so  the  King  and  all  the  peo- 
ple dedicated  the  house  of  God.  And  the  priests  stood  in  their 
offices,  and  theLivites  with  the  instruments  of  music  of  the  Lord 
which  King  David  made  to  praise  the  Lord,   because  his  mercj 

(')  II  Par.  vii. 


110  \    HISTORY   OF   THE   WORSHIP    OF   GOD. 

enduretli  forever.  *  *  *  Tlie  priests  Bounded  the  trumpets 
before  them  and  all  Israel  stood.  (') 

This  dedication  lasted  the  seven  days  which  preceded  the  feast 
of  the  tabernacles,  and  as  this  later  feast  lasted  seven  days  more 
the  people  remained  assembled  fourteen  days.  As  the  altar  of 
holocausts,  did  not  suffice  for  all  the  victims,  Solomon  sanctified 
for  this  occasion  the  middle  of  the  court.  On  the  eighth  day 
of  the  feast  of  the  tabernacles,  which  was  the  fourteenth  of  the 
solemnity,  King  Solomon  dismissed  all  the  multitude  which  had 
come  from  the  entrance  of  Emath,  (Antioch  of  Syria)  to  the 
river  of  Egypt.  Then  all  blessed  the  King,  were  all  joyful  and 
glad  for  the  good  that  the  Lord  had  done  to  David,  and  to  Solo- 
mon, and  to  all  Israel.   ('"') 

A  fact  not  to  be  overlooked  about  the  building  of  the  temple, 
lb  the  great  number  of  strangers  who  contributed  to  erect  it..  To 
these  153,000  strangers  or  proselytes  wrho  prepared  and  carried 
the  materials,  we  must  add  the  workmen  of  Tyre  and  Sydon. 
The  materials  were  put  up  in  their  places,  by  architects  of  Tyre 
helped  by  those  of  Juda.  But  this  temple  built  by  strangers  was 
built  for  them  also.  Solomon,  far  from  excluding  them,  pub- 
licly declares  that  they  are  entitled  to  enter  and  to  pray  within 
it.  The  temple  was  then,  from  the  day  of  its  dedication  a  visi- 
ble centre  of  religious  unity,  not  for  the  Jews  only,  but  for  all 
men.  This  magnificent  structure  was  erected  and  stood  upon 
Mount  Moriah  for  two  objects;  one  regarding  the  present,  the 
other  regarding  the  time  to  come.  In  the  present  it  was  des- 
tined to  unite  together  all  the  children  of  Jacob,  and  with  them 
all  the  faithful,  scattered  over  the  whole  world  :   as    regards    the 

future,  it  typified  the  founding  of  the  Christian  church,  the 
sanctitication  of  the  just  and  the  final  and    eternal    glorification 

i   -'  Par.  \ii. 
1 1,  id. 


A    HISTORY   OF  THE    WORSHIP   OF   GOD.  HI 

<>f  souls  in  the  bosom  of  God  in  heaven.  After  the  dedication  of 
the  temple,  Solomon  bnill  for  himself  a  magnificent  palace*  and 

another  one  for  his  queen.  His  court  and  officers  were  lodged 
and  fed  with  a  magnificence  becoming  their  great  monarch. 
Everything  in  Jerusalem  was  conducted  with  wisdom  and  regu- 
larity. Everything  about  Solomon  indicated  wisdom  and 
wealth. 

Section  4.— fall  of  solomon. 

After  he  had  done  these  great  things,  whilst  enjoying  the 
grateful  affection  of  his  people  and  the  universal  admiration  of 
the  neighboring  nations,  the  Lord  appeared  to  him  a  second 
time,  as  he  had  already  done  in  Gabaon.  But  on  this  occasion. 
terrible  warnings  accompanied  the  promises  that  were  made; 
yet  by  thus  warning  him  the  Lord  conferred  a  favor  on  Solo- 
mon. The  young  King,  amidst  the  prosperity  and  glory  which 
he  enjoyed,  had  much  need  to  be  reminded  that  all  this,  with- 
out fidelity  to  God,  is  naught  but  vanity.  '"And  the  Lord  said 
to  him,  I  have  heard  thy  prayers  and  thy  supplication,  which 
thou  hast  made  before  me.  I  have  sanctified  this  house  which 
thou  hast  built,  to  put  my  name  there  forever,  and  my  eyes 
and  my  heart,  shall  be  there  always.  And  if  thou  wilt  walk- 
before  me,  as  thy  father  walked,  in  simplicity  of  heart,  and  in 
uprightness,  and  wilt  do  all  that  I  have  commanded  thee,  and 
wilt  keep  my  ordinances  and  my  judgments,  1  will  establish  the 
throne  of  thy  kingdom,  over  Israel  forever,  as  I  promised 
David  thy  father,  saying,  there  shall  not  fail  a  man  of  thy  race 
upon  the  throne  of  Israel.  But  if  you  and  your  children,  revolt- 
ing, shall  turn  away  from  following  me,  and  will  not  keep  my 
commandments,  and  my  ceremonies  which  I  have  set  before 
you,  but  will  go  and  worship  strange  gods,  and  adore    them.   I 


112  A    HISTORY    OF    THE    WORSHIP    OF    GOD. 

will  takeaway  Israel  from  the  face  of  the  land,   which   I   hare 

given  them,  and  the  temple  which  I  have  sanctified  torn;  name. 
I  will  east  out  of  my  Bight,  and  Israel  shall  be  a  proverb,  and  a 
bye  word  among  all  people.  And  this  house  shall  be  made  an 
example  of.  everyone  that  shall  pass  by  it.  shall  be  astonished, 
and  shall  hiss  and  say.  why  has  the  Lord  done  thns  to  this  land 
and  to  this  house  ?  And  they  shall  answer,  because  they  for- 
sook the  Lord  their  God,  who  brought  their  fathers  out  of  the 
land  of  Egypt,  and  followed  strange  gods,  and  adored  them,  and 
worshipped  them;  therefore  hath  the  Lord  brought  upon  them 
all  this  evil."  (') 

We  shall  soon  see  how  the  threats  of  Almighty  God  were 
realized  in  the  person  of  Solomon  and  his  people,  but  it  is  well 
to  quote  here  a  passage  of  Ecclesiasticus  establishing  a  parallel  be- 
tween David  and  Solomon  (2).  "And  as  the  fat  taken  away 
from  the  flesh  so  was  David  chosen  from  among  the  children  of 
Israel.  He  played  with  lions  as  with  lambs,  and  with  bears  he 
did  in  like  manner  as  with  lambs  of  the  flock  in  his  youth.  Did 
not  he  kill  the  giant,  and  take  away  reproach  from  his  people  ? 
In  lifting  up  his  hand,  with  the  stone  in  the  sling,  he  beat  down 
the  boasting  of  (4oliah.  for  he  called  upon  the  Lord  the  Al- 
mighty, and  lie  gave  strength  in  his  right  hand,  to  take  awa\ 
the  mighty  warrior,  and  to  set  up  the  horn  of  his  nation.  So  in 
ten  thousand  did  He  glorify  him,  and  praised  him  in  the  bless- 
ings of  the  Lord,  in  offering  to  him  a  crown  of  glory,  for  he  dis- 
troyed  the  enemies  in  every  side,  and  extirpated  the  Philistines, 
the  adversaries  unto  this  day ;  he  broke  their  horn  forever.     In 

all  his  works  be  gave  thanks  to  the  Holy  One.  and  to  the  mofil 
high  with  words  of*  glory.  With  his  whole  heart  he  praised  the 
Lord  and  loved  GrOd  that  made   him  :    and    lie    gave  him     power 

(')  III  Kiii^s,  ix. 
(')Eccle.  xliii. 


A    lirsToiiY    OF   THE    WORBHIP    <>F   GOD.  113 

against  hia  enemies,  he  set  singing  before  the  altar,  and  bj  their 
voices  he  made  Bweet  melody,  and  to  thefestivale  beauty, and  Bel 

in  order  the  solemn  tunes,  even  to  tlie  end  of  his  life,  that  tie  \ 
should  praise  the  holy  name  of  the  Lord,  and  magnify  the  holi- 
ness of  God  in  the  morning."  We  are  by  this  passage  reminded 
of  what  we  have  read  of  the  zeal  of  David  for  promoting  the 
glory  of  God.  This  great  King  became  a  great  sinner  but  he 
confessed  and  wept.  -'The  Lord  took  away  his  sins,  ami  exalted 
his  horn  forever  ;  and  He  gave  him  a  covenant  of  the  kingdom, 
and  a  throne  of  glory  in  Israel.'"  Let  us  hear  what  is  said  of 
Solomon,  and  tremble.  '"After  him  (David)  arose  up  a  wise  son. 
and  for  his  sake  He  cast  down  all  the  power  of  the  enemies. 
Solomon  reigned  in  days  of  peace,  and  God  brought  all  his  ene- 
mies under  him,  that  he  might  build  a  house  in  His  name,  and 
prepare  a  sanctuary  forever.  0,  bow  wise  wast  thou  in  thy 
youth.  And  thou  wast  filled  as  a  river  with  wisdom,  and  thy 
soul  covered  the  earth.  And  thou  didst  multiply  riddles  in 
parables  ;  thy  name  went  abroad  to  the  islands  far  off,  and  thou 
wast  beloved  in  thy  peace.  The  countries  wondered  at  thee  for 
thy  canticles  and  proverbs,  and  parables  and  interpretations, 
and  at  the  name  of  the  Lord  God,  whose  surname  is  God  of 
Israel.  Thou  didst  gather  gold  as  copper,  and  didst  multiply 
silver  as  lead,  and  thou  didst  bow  thyself  to  women,  and  by  thy 
body  thou  wast  brought  under  subjection.  Thou  hath  stained 
thy  glory,  and  denied  thy  seed  so  as  to  bring  wrath  upon  thy 
children,  and  to  have  thy  folly  kindled,  that  thou  shouldest 
make  the  kingdom  to  be  divided."  (') 

Solomon  fell,  became  a  worshipper  of  idols.  What  was  the 
cause  of  his  fall  ?  In  the  constitutional  law  given  by  Moses  in 
the  name  of  God  for  the  direction  of  the  future  king  of  Israel, 
the  kino-  was  forbidden  to  keep  for  himself    a   great    number   of 

(M  Eccle.  -vhii.  * 


114  A   HISTORY   OF  THE   WORSHIP   OF   GOD. 

horses,  and  particularly  not  to  send  bis  people  for  them  into 
Egypt.  Solomon  violated  these  two  laws.  It  was  declared  in 
that  document,  that  the  king  should  not  .raise  his  heart  abo\<- 
his  brethren,  nor  turn  from  the  law  either  to  the  right  or  to  the 
left  ;  but  the  magnificent  ivory  throne  with  its  many  steps  and 
rich  ornamentations  seemed  to  be  a  violation  of  that  law.  The 
king  was  by  this  law  forbidden  to  amass  great  quantities  of  gold 
and  silver  for  himself  ;  but  the  extravagant  expenses  of  Solo- 
mon iii  forming  and  keeping  his  royal  court  seemed  to  be  an- 
other violation  of  the  law  of  the  king.  Finally  the  law  forbid 
him  to  have  a  great  number  of  wives,  least  they  might  turn  his 
heart  from  his  duty.  "And  King  Solomon  loved  many  strange 
women,  besides  the  daughter  of  Pharaoh,  and  women  of  Moab, 
and  of  Amnion,  and  of  Edom,  and  of  Sidon,  and  of  the  Hethites. 
Of  the  nations  concerning  which  the  Lord  said  to  the  children 
of  Israel :  You  shall  not  go  in  unto  them,  neither  shall  any 
of  them  come  into  yours  ;  for  they  will  most  certainly  turn 
away  your  heart  to  follow  their  gods:  and  to  these  was  Solomon 
joined  with  a  most  ardent  love.  And  he  had  seven  hundred 
wives  as  queens,  and  three  hundred  concubines,  and  the  women 
turned  away  his  heart.  And  when  he  was  now  old,  his  heart  was 
turned  away  by  woman  to  follow  strange  gods;  and  his  heart 
was  not  perfect  with  the  Lord  his  God,  as  was  the  heart  of 
David  his  father.  But  Solomon  worshipped  Astharte,  the  god- 
dess of  the  Sidon ians,  and  .Moloch,  the  god  of  the  Ammorites. 
And  Solomon  did  that  which  was  not  pleasing  before  the  Lord, 
and  did  not  fully  follow  the  Lord,  as  David  his  father.  Then 
Solomon  built  a  temple  for  Chamos.  the  idol  of  Moab.  on  the 
hill  that  is  over  against  Jerusalem,  and  for  .Moloch  the  idol  of 
the  children  of  Amnion.  And  he  did  in  this  manner  for  all  bis 
wives  thai  were  strangers,  who  burnl  Incense  and  offered  sacri- 
fice to  their  god.      And   the   Lord   was  angTV   with   Solomon,  he- 


A    HISTORY    OF   THE   WORSHIP   OF   GOD.  115 

cause  his  mind  was  turned  away  from  the  Lord,  the  God  of 
Israel,  who  had  appeared  to  him  twice,  and  had  commanded  him 
concerning  this  thing. that  he  should  not  follow  strange  gods :  hut 
In-  kept  not  the  things  which  the  Lord  commanded  him.  The 
Lord  therefore  said  to  Solomon,  because  thou  hast  done  this,and 
hast  not  kept  my  covenant,  and  my  precepts  which  I  have  com- 
manded thee,  I  will  divide  and  rend  thy  kingdom,  and  will  give 
it  to  thy  servant.  Nevertheless  in  thy  days  1  will  not  do  it,  for 
David  thy  father's  sake  ;  but  I  will  rend  it  out  of  the,  hand  of 
thy  son.  Neither  will  I  take  away  the  whole  kingdom,  hut  I 
will  give  one  tribe  to  thy  son  for  the  sake  of  David  my  servant 
and  Jerusalem  which  I  have  chosen."'  (') 

"  Solomon  slept  with  his  fathers  and  was  buried  in  the  <it  \ 
of  David  his  father,  and  ttoboam  his  son  reigned  in  his  stead." 
('■)  Solomon  at  one  time  the  wisest  of  all  men,  is  he  saved  ?  \\  e 
find  nothing  in  the  scripture  to  help  us  to  solve  this  question. 
Jewish  doctors  generally  think  that  he  wTas  converted.  But  the 
fathers  of  the  church  are  divided  on  this  question.  Among  the 
books  of  the  scriptures  there  is  one,  Ecclesiastes,  or  the  Preacher, 
which  seems  written  by  him  in  acknowledgment  of  his  sorrow. 
The  words  of  Ecclesiastes,  the  son  of  David,  king  of  Jerusalem. 
Vanity  of  vanities,  says  Ecclesiastes:  vanity  of  vanities,  and  all  is 
vanity.  What  has  a  man  more  of  all  his  labors  that  he  taketh 
under  the  sun  ?  *  *  *  I,  Ecclesiastes,  was  king  over  Israel  in 
Jerusalem.  And  I  proposed  in  my  mind  to  seek  and  search  out 
wisely  concerning  all  things  that  are  done  under  the  sun.  *  *  * 
I  have  seen  all  things  that  are  done  under  the  sun,  and  behold 
all  is  vanity  and  vexation  of  spirit.  The  perverse  are  hard  to 
be  corrected,  and  the  number  of  fools  is  infinite.  *  *  *  I  said 
in  my  heart,  I  will  go  and  abound  with  delights  and  enjoy  good 

(')  Ill  King  si,  1-13. 

(I  Ihiil  18. 


L16  A    HISTORY   OF   THE    WORSHIP    OF    <i<>D. 

things  :  and  I  saw  thai  this  also  was  vanity.  Laughter  1  counted 
error,  and  to  mirth  I  said.  Why  art  thou  vainly  deceived  ?  •  *  * 
I  heaped  to  myself  silver  and  gold,  and  the  wealth  of  kings  and 
provinces  *  *  *  and  I  surpassed  in  riches  all  that  were  before 
me  in  Jerusalem.  My  wisdom  also  remained  with  me.  And 
whatsoever  my  eyes  desired.  I  refused  them  not.  and  I  withheld 
not  my  heart  from  enjoying  every  pleasure,  and  delighting  itself 
in  the  things  which  I  had  prepared.  *  *  *  And  when  I  turned 
myself  to  all  the  works  which  my  hands  had  wrought,  and  to  the 
Labours  wherein  I  had  laboured  in  vain,  I  saw  in  all  things 
vanity  and  vexation  of  mind.  *  *  *  And  I  said  in  my  heart. 
God  shall  judge  both  the  just  and  the  wicked,  and  then  shall  be 
the  time  of  every  thing.  *  *  *  My  soul  hath  surveyed  all 
things.  *  *  *  And  I  have  found  a  woman  more  bitter  than 
death  :  who  is  the  hunter's  snare  and  her  heart  is  a  net  and  her 
hands  are  bands.  He  that  pleaseth  God  shall  escape  from  her, 
but  he  that  is  a  sinner  shall  be  caught  by  her.  One  man  among 
a  thousand  I  have  found,  a  woman  among  them  all  I  have  not 
found.  *  *  *  Young  man.  know  that  God  will  bring  thee  into 
judgment.  Remove  anger  from  thy  heart,  and  put  away  evil 
from  thy  flesh,  for  youth  and  pleasure  are  vain.  Remember  thy 
Creator  in  the  days  of  thy  youth,  before  the  time  of  affliction 
come,  *  *  *  before  the  dust  returns  into  its  earth  from  whence  it 
was.  and  the  spirit  returns  to  God  who  gave  it.  *  *  *  Let  us 
all  hear  together  the  conclusion  of  the  discourse  :  fear  god  and 
keep  Bis  commandments,  for  this  is  all  of  man.  And  all  things 
that  are  done  God  will  bring  into  judgment  for  every  error. 
whether  it  be  good  or  evil."  (') 

Wduld  to  God  that  we  Could  find  in  the  works  of  Solomon 
still  stronger  c\  idences  of  hie  repentance,  such  words  for  instance 
as  t  he  words  of  1  >a\  id  bis  father  :  "  Have  mercy  on  me.  ( >  Lord. 

BccJesiastae 


A    HISTORY    OK   THE    WORSHIP    OF   GOD.  117 

according  fco  Thy  great  mercy,  and  according  to  the  multitude 
of  Thy  tender  mercies  blot  out  my  iniquities.  <'ast  me  no!  awaj 
from  before  Thy  face.  *  *  *  A  contrite  and  humble  heart,  0 
Lord,  Thou  shalt  not  despise. " 

Tlie  licentiousness  of  Solomon  which  turned  his  heart  from 
God,  made  him  erect  temples  to  the  gods  of  his  wives,  and  unite 
with  them  in  offering  incense  to  idols,  must  have  had  a  baneful 
effect  on  the  manners  of  his  people  ;  and  the  heavy  taxes  he  laid 
upon  them  toward  the  erection  of  splendid  but  yet  unnecessary 
works,  and  the  extravagant  expenses  of  his  court  indisposed 
them  against  him. 

Section'   5.     the    devout   worshippers    in   the  temple  of 

SOLOMON. 

In  one  sense,  however,  Solomon  promoted  the  glory  of  the 
i  oid  of  Israel  and  made  His  name  known  among  all  surround- 
ing nations.  By  him  the  ark,  the  dwelling  of  God,  the  evi- 
dence of  God's  covenant  with  his  people,  had  been  brought  to 
Jerusalem,  and  placed  in  a  temple  which  was  a  marvel  of  archi- 
tectural beauty.  Therein  were  the  tables  of  the  commandments, 
that  wonderful  monument  of  the  apparition  on  Sinai.  That 
temple  he  bad  adorned  with  unusual  splendor,  and  he  con- 
tinued for  its  service  the  admirable  order  established  by  David 
among  the  priests  and  the  Livites.  The  temple  of  Solomon  was 
a  house  of  prayer  night  and  day,  a  most  holy  place  where  holo- 
causts, sacrifices  for  sins  and  peace  offerings  were  offered  to 
God,  morning  and  evening,  on  all  the  Sabbaths,  on  the  new 
moons,  on  the  occurrence  of  such  anniversaries  as  the  pass<>\er. 
the  promulgation  of  the  law.  the  feast  of  the  tabernacles.  The 
devout  worshippers  who  came  to  this  temple  from  all  parts  of 
the  extensive  kingdom  of  Solomon  brought  into  the  court  of 
the  temple  their  victims,  their  first  fruits,  the  first  sheaves  of 


118  A    HISTORY    OF    THE    WORSHIP    OF   GOD. 

their  harvest;  after  confessing  their  sinfulness,  uniting  their 
prayers,  thanksgiving  and  praise  to  those  of  the  sacrifices,  they 
and  their  children  partook  with  the  Livites  of  the  meats  offered 
to  the  Almighty,  and  returned  home  joyfully,  after  experienc- 
ing that  one  day  in  the  courts  of  the  Lord  is  above  a  thousand: 
for  had  not  the  Almighty  promised  thai  he  had  sanctified  that 
place?  that  his  eyes  would  ever  be  upon  it?  When  these  faithful 
Israelites  returned  from  Jerusalem,  and  cast  a  last  look  upon  the 
temple,  the  sight  must  indeed  have  baffled  description.  In  our  own 
days  the  sight  of  the  place  of  the  temple  of  Solomon  and  of 
the  city  Jerusalem,  from  the  Mount  of  Olives,  is  extremely  beauti- 
ful. But  Solomon  had  built  walls  of  immense  height  all  around 
the  temple;  the  temple  itself  looked  like  a  mass  of  gold.  It 
had  been  designed  by  the  Almighty  himself,  was  surrounded 
with  other  numerous  buildings  and  galleries  of  responding 
beauty,  the  whole  beiug  enclosed  in  an  esplanade  of  very  great 
size.  When  the  beholder  stood  on  the  east  of  the  city  he  saw- 
towering  above  the  temple  the  mountain  of  Zion  covered  with 
palaces,  fortresses  and  towers  erected  by  David  and  Solomon: 
but  from  whatever  point  one  might  look  towards  Moriah,  he 
could  not  fail  to  see  the  glorious  house  of  the  God  of  Israel, 
behold  the  smoke  arising  from  the  altar  of  holocausts,  and  hear 
the  sound  of  the  trumpets  and  the  thousands  of  voices  who 
sang  to  the  Lord  "because  He  is  good,  because  His  mercy  en- 
dureth  forever."  But  when  from  the  courts  of  the  temple  he 
turned  his  eyes  to  the  hills  around  the  city,  and  beheld  them 
covered  with  the  hosts  of  the  worshippers,  or  when  in  the  streets 
of  Jerusalem  he  saw  other  children  of  Israel  coming  in  crowds 
fco  adore  the  God  of  their  fathers,  from  all  parts  of  the  known 
world,  he  must  undoubtedly  have  exclaimed:  '•  He  hath  not 
done  in  like  manner  to  every  nation.  *  *  *  0  my  soul. 
bless  the  Lord  and  all  things  that  are  within  me.  bless    His    holy 


A    HISTORY    OF   THE    WoliSllir   OF   GOD.  L19 

name."     We  fancy  thai   when  about  to  leave  the  house  of  God, 

on  the  recurrence  of  a  great  festival,  he  had  heard  thousands  of 
Livites  singing  together:  ••  Behold  how  good  and  how  pleasant 
it  is  for  brethren  to  dwell  together  in  unity ?  like  the  precious 
ointment  on  the  heath  that  ran  down  upon  the  beard,  the  beard 
of  Aaron,  which  ran  down  to  the  skirt  of  his  garment  (')  as 
the  dew  of  llermon  which  deseendeth  upon  Mount  Zion.  For 
there  the  Lord  hath  commanded  blessing  and  life  for  evermore." 
There  were  in  and  about  Jerusalem  many  spots  connected  with 
memories  particularly  dear  to  the  children  of  Israel.  Not  to 
speak  of  the  temple  built  upon  the  place  chosen  by  Almighty 
God  for  His  dwelling  on  Mount  Moriah,  there  was  on  Mount 
Zion  the  site  of  the  tabernacle,  wherein  had  stood  the  ark 
brought  in  by  David  with  so  much  pomp  and  solemnity.  Again 
on  Mount  Moriah,  they  might  in  these  distant  ages  point  out  to 
the  place  where  Abraham  prepared  to  sacrifice  Isaac,  and  to  that 
other  on  which  Melchisedeck  offered  sacrifice  in  bread  and  wine. 
The  tomb  of  David  on  Mount  Zion  was  undoubtedly  a  place 
of  pilgrimage  to  all  the  devout  Jews.  If  time  did  not  permit 
them  to  visit  Hebron,  .Jericho,  Oariathiarim,  Bethel  and  other 
noted  places  not  very  distant  from  the  great  city,  some  of 
them  had  on  their  way  home  to  pass  through  places  equally  cele- 
brated, for  instance,  to  journey  along  the  shores  of  the  Dead 
Sea,  to  cross  the  Jordan  in  the  very  spot  where  its  waters  were 
divided  at  the  presence  of  the  ark,  to  pass  by  the  valley  of  the 
Terebinth,  where  David  slew  Goliath,  or  through  the  land  of 
Galgal,  where  manna  ceased  to  fall  down  from  heaven  for  their 
forefathers.  Now  these  children  of  Israel  in  the  days  of  Solo- 
mon were  very  numerous,  owing  to  the  extent  of  His  kingdom. 
and  the  fertility  of  the  soil,  but  many  of  them  were  also  scat- 
tered  among  the  surrounding  nations,  so  that  the  name  of  the 

(')  A  reference  to  the  consecration  of  Aaron  by  Moses. 


120  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

God  of  Israel,  who  made  heaven  and  earth,  was  through  them 
made  known  and  glorified  among  the  Gentiles.  This  was  a  re- 
mote preparatioD  for  the  coming  of  the  Messiah. 

Solomon  by  building  his  magnificent  temple  to  the  lienor  of 
the  true  <iod  was  instrumental  in  realizing  the  objects  for 
which  it  was  built.  For  the  sake  of  David  His  servant,  and  of 
Jerusalem  which  He  bad  chosen,  God  whilst  permitting  the  di- 
vision of  Solomon's  kingdom,  it  served  one  tribe  for  his  son  and 
his  descendants.  This  tribe  was  the  tribe  of  Juda  wherein  was 
Jerusalem  and  the  temple  whereinto  He  dwelt.  This  city  of  the 
great  God,  with  its  priests  and  its  altars,  continued  to  be  the 
centre  of  the  true  worship  of  Israel.  Jerusalem  was  in  the  tribe 
of  Juda,  for  the  Messiah  was  to  be  born  of  the  family  of  Juda. 
be  was  to  be  of  the  seed  of  David,  and  therefore  it  was  necessary 
that  the  genealogy  of  his  descendants  should  be  kept  up  faith- 
fully until  He  would  come  who  had  been  promised  to  Adam  and 
the  patriarchs. 


CHAPTER  XIII. 
Section  l.     in  vision  of  the  kingdom   of   solomon — the 

KINGDOM    OF    ISRAEL — WORSHIP   01-"    <;01>    AMONG 
THE   BEPARATED  TRIBES. 

The  glory  of  the  kingdom  of  Solomon  did  not  continue  :  its 
disruption  had  been  foretold  by  prophets  and  it  occurred  imme- 
diately after  the  death  of  this  mighty  prince.  Already  in  the 
latter  part  of  his  reign,  luxury  had  brought  about  corruption 
among  the  people  and  weakness  in  the  government.  The  tyran- 
n\  and  in>olence  of  h'oboam.  son  and  successor  of  Solomon,  com- 


A    HISTORY   OF  THE   WORSHIP  OF  GOD.  121 

pleted  the  ruin  of  li  its  kingdom,  causing  ten  of  the  twelve  tribes 
to  repudiate  his  sway  and  adhere  to  Jeroboam.  Henceforth  we 
Bee  two  kingdoms  in  the  land  promised  to  Abraham  :  the  king- 
dom of  Jnda,  which  comprised  the  tribe  of  that  name  and  the 
tribe  of  Benjamin  :  and  the  kingdom  of  Israel  which  comprised 
the  other  ten  tribes.  The  kingdom  of  Israel  contained  much 
more  land,  and  a  more  numerous  population  than  the  kingdom 
of  Juda.  The  kingdom  of  Juda  however  retained  the  greal 
city  of  Jerusalem  for  its  capital,  with  its  temple,  its  altar,  and 
above  all  the  ark  of  the  covenant.  It  possessed  moreover  at  this 
time  a  very  rich  treasury  gathered  by  Solomon,  and  its  popula- 
tion became  also  much  increased  by  many  priests,  Levites,  and 
other  Israelites  who  desired  to  remain  faithful  to  God,  and  left 
the  kingdom  of  the  shismatic  Israelites. 

Section  '.'.     the   kingdom   of   Israel. 

The  kingdom  of  Israel  lasted  only  250  years.  During  thai 
short  period  it  had  as  many  as  nineteen  kings,  nearly  all  of 
whom  were  very  wicked,  and  perished  by  the  hands  of  assassins 
who  became  their  successors.  The  people  imitated  the  wicked- 
ness of  their  rulers  notwithstanding  the  warnings  and  threats  of 
many  prophets  of  God,  till  at  last  weakened  by  internal  dissen- 
sions and  external  wars,  they  were  all  carried  away,  (though 
not  all  at  the  same  time  )  to  Ninive.  by  Salmanasar  king  of  the 
Assyrians.  To  replace  the  Israelites  taken  into  captivity,  the 
Assyrian  rulers  sent  into  their  country  people  of  several  other 
nations  which  they  had  conquered.  The  territories  of  the  an- 
cient kingdom  of  Israel  constitutes  the  countries  which  we  now 
name,  Galilee  and  Samaria.  The  people  who  dwelt  in  them  in 
the  days  of  Jesus  Christ  were  called  Samaritans,  from  the  city 
of  Samaria,  which  for  some  time  was  the  capital  of  the  kingdom 
of  Israel. 


122  A    HISTORY    OF   THE    WORSHIP   OF   GOD. 

W  hiit  could  become  of  the  worship  of  God  as  instituted  by 
Himself  among  a  people  who  were  now  forbidden  to  goto  the 
city  of  the  great  God  ?  For  such  indeed  was  the  policy  of 
Jeroboam  from  the  beginning  of  his  reign.  Fearing  lest  his 
people  might  forsake  him  if  they  were  to  visit  Jerusalem,  and 
participate  in  the  magnificent  ceremonies  of  its  glorious  temple, 
he  not  only  forbid  them  to  go,  but  he  excluded  the  Levites  from 
his  kingdom,  and  made  two  golden  calves,  of  which  he  placed 
one  at  Bethel  in  the  south,  and  the  other  in  Dan  in  the  north 
part  of  his  kingdom.  (Both  these  places  had  been  noted  shrine- 
in  former  days.)  *  *  *  Jeroboam  directed  it  to  be  taught  to 
his  people,  that  these  were  the  gods  who  brought  their  ancestors 
out  of  the  land  of  Egypt  and  out  of  the  house  of  bondage. 
These  gods  of  Jeroboam  had  also  their  priests  and  their  altars, 
and  incense  was  offered  to  them  by  false  priests  who  had  noth- 
ing to  recommend  them,  save  their  readiness  to  obey  the  ruler 
of  the  day  and  accept  the  retribution  offered  by  him.  The 
people  of  Jeroboam  and  of  his  successors  did  therefore  become 
idolaters  like  their  kings,  and  some  of  them  worshipped  not 
only  the  golden  calves,  but  also  images  of  Baal  and  of  the  sun. 
Of  Jeroboam  it  is  said,  "  lie  made  to  himself  priests  for  the 
high  places,  and  for  the  devils,  and  for  the  calves  which  he  had 
made."  (') 

Achab  also  who  had  espoused  Jesabel  a  daughter  of  Eth- 
baal,  king  of  Sidon,  built  in  Samaria  itself  a  temple  and  an 
altar  to  Baal,  and  planted  a  grove  in  honor  of  Astarte.  Under 
the  name  Baal  (Lord)  the  Phenicians  adored  the  sun.  and  un- 
der the  name  Astarte  they  adored  the  moon,  which  they  also 
named  the  queen  of  heaven.  This  Astarte  was  the  goddess  of 
impure  love.  Baal  was  honored  by  the  offering  of  human  vic- 
tims, and    Astarte  by  revolting  prostitutions.     Such   was  the 

(')    IIM'.H.     Ni.     15, 


A    rilSTORT   OF   THE    WORSHIP   OF   GOD.  123 

destination  of  those  sacred  groves  of  the  Idolaters.     Baal  and 
AjBtarte  were  never  separated.     Wherever  there  was  a  temple 

erected  in   honor  of    Baal,  there  was  a  grove  planted    by  it.  in 
honor  of  the  goddess. 

Woe  to  the  people  who  are  kept  away  from  the  true  altar, 
and  are  led  astray  by  lying  teachers.  It  appears,  however,  evi- 
dent from  the  account  of  the  Scriptures,  that  the  remembrance 
of  the  God  of  Israel  was  never  entirely  lost  among  the  ten 
shisniatical  tribes.  Not  to  speak  of  Tobias  the  saintly  captive 
of  Ninive,  and  of  others,  we  read  that  when  Elias  answered 
Almighty  (iod,  "With  zeal  have  I  been  zealous  for  the  Lord 
God  of  hosts:  for  the  children  of  Israel  have  forsaken  Thy 
covenant:  they  have  thrown  down  Thy  altars,  they  have  slain 
Thy  prophets  with  the  sword,  and  I  alone  am  left,  and  they 
seek  my  life  to  take  it  away."  The  Lord  said  to  him:  "  I  have 
left  me  seven  (that  is  many)  thousand  men  in  Israel,  whose 
knees  have  not  been  bowed  before  Baal,  and  every  mouth  that 
hath  not  worshipped  him,  kissing  the  hands."  (')  These  faith- 
ful people  of  the  kingdom  of  Israel  were  wont  to  go  to  Jerusa- 
lem, on  the  recurrence  of  the  great  anniversaries  of  Pasch, 
Pentecost  and  the  feast  of  the  tabernacles.  They  beheld  the 
beauty  of  the  house  of  God,  erected  by  their  forefathers  in  the 
days  of  Solomon:  they  brought  to  the  priests  the  sons  of  Levi, 
their  first  fruits,  their  tithes  and  their  victims.  They  heard 
the  harmony  of  the  sacred  trumpets,  the  powerful  choruses  of 
thousands  of  trained  voices  singing  together  the  inspired  psalms 
of  the  prophets;  and  above  all  they  knelt  in  the  presence  of  the 
sacred  ark  which  stood  under  the  tabernacle,  wherein  to  were 
contained  the  two  tables  of  stone  written  over  with  the  finger 
of  God,  and  near  the  same,  a  measure  of  the  miraculous  manna. 
the  rod  of  Aaron  which  had  blossomed,  and  the  book  of  Moses 

(')  III  Kings,  vix. 


1-1  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

containing  the  ordinances  and  ceremonies  established  by  God 
through   his    ministry.      The   devout   pilgrims    to  Jerusalem, 

failed  not  on  their  return  to  mention  to  their  neighbours  and 
relatives  the  feelings  they  had  experienced  in  the  holy  city.  Is 
it  not  right  to  infer  that  they  repeated  to  them  the  first  words 
of  the  commandments.  "  1  am  the  Lord  thy  God.  who  brought 
thee  out  of  the  land  of  Egypt  and  of  the  house  of  bondage. 
Thou  shalt  have  no  strange  gods  before  Me.  Thou  shalt  not 
make  to  thyself  any  graven  thing,  etc.  Hear  Israel,  the  Lord 
thy  <iod,  is  one."'  There  was  moreover  at  certain  epochs  much 
intercourse  between  the  people  of  the  two  kingdoms,  for.  if  at 
times  they  were  at  war  with  one  another,  the}  were  more  often 
at  peace;  they  even  on  some  occasions  were  united  in  fighting  a 
common  enemy.  It  was  therefore  perfectly  known  among  the 
ten  tribes  that  God  had  at  times  punished  Judah,  and  thai  He 
had  at  other  times  protected  it  and  defeated  its  enemies,  as  in 
the  days  of  Sennacherid  when  lie  sent  an  angel  who  killed 
is."), ooo  Assyrians  and  thus  relieved  Jerusalem  which  they  had 
besieged. 

Finally  during  the* 250  years  duration  of  the  Kingdom  of 
Israel.  Almighty  God  in  His  mercy  ceased  not  to  send  prophets 
among  them,  to  reproach  them  for  their  idolatry  and  invite 
them  to  return  to  His  true  worship.  In  the  following  words  of 
Joel  (')  we  have  a  sample  of  the  exhortations  of  these  holy  men 
to  the  erring  children  of  duda  ami  Israel.  ••  He  converted  tome 
with  all  your  heart,  in  fasting  and  in  weeping,  and  in  mourning: 
and  rend  your  hearts,  and  not  your  garments,  and  turn  to  the 
Lord  your  God;  for  he  is  gracious  and  merciful,  patient  and 
rich  in  mercy,  and  ready  to  repent  of  the  evil.  *  *  *  I'dow 
the   trumpet    in    Xion,   sanctify  a   fast,   call   a   solemn  assembly. 

I  Joel,  iii. 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  L25 

Gather  together  the  people,  sauctify  the  church,  assemble  the 
ancients,  gather  together  the  Little  ones,  and  them  thai  suck 
at  the  breasts:  let  the  bridegroom  go  forth  from  his  bed, 
the  bride  out  of  her  bridal  chamber.  Between  the  porch  ami 
the  altar,  the  priests,  the  Lord's  ministers,  shall  weep  and 
shall  say:  "'Spare,  (>  Lord.  spa. re  Thy  people,  and  give  not  Thy 
inheritance  to  reproach." 

Section*  3.     of  the  prophets. 

Before  relating  more  at  length  what  Almighty  God  did  to  re- 
claim the  Idolaters  of  the  Kingdom  of  Israel,  we  think  it  necessary 
to  say  a  word  concerning  prophets  in  general;  and  then  we  shall 
speak  in  particular  of  the  prophets  sent  to  the  Israelites  of  the 
northern  Kingdom.  By  prophets  we  understand  men  to  whom  the 
Lord  revealed  in  a  superhuman  manner  either  the  past,  the 
present  or  the  future.  In  that  sense  Adam.  Enoeh,  Noe, 
Abraham,  Isaac,  Jacob,  Moses,  Samuel,  David  and  others  were 
prophets,  although  none  of  them  wrote  a  book  of  prophecies. 

There  were  among  the  Hebrews  two  classes  quite  distinct  of 
these  privileged  men,  who  were  also  called  men  of  God,  angels 
or  messengers  of  the  Lord.  The  JSfebim  or  prophets,  had  no 
other  function  save  to  act  as  divine  messengers,  and  devoted 
their  lives  to  the  guiding  of  the  people  in  matters  of  religion. 
particularly  at  such  times  that  the  priests  acted  in  a  manner 
unworthy  of  their  character,  and  when  the  people  were  sunk 
into  idolatry  and  immorality.  To  fight  the  battles  of  the  Lord 
was  their  only  work;  they  were  looked  upon  as  men  endowed 
with  a  public  office,  and  character.  The  second  class  was  that 
of  the  Seers.  To  these  the  Almighty  revealed  things  to  come, 
but  did  not  bid  them  to  relinquish  their  ordinary  condition  of 
life.      They,    however,   prophesied,   were  favored    with    visions 


126  \    HISTORY   ()F   THE   WORSHIP   OF  GOD. 

from  God,  nay  at  times  with  most  important  revelations. 
Thus,    kings    David  and   Solomon,   were    favored    with   divine 

revelations,  yet  they  continued  to  act  as  kings  and  rulers. 
These  two  classes  of  prophets  are  deary  pointed  to  in  the  Old 
Testament.  The  greater  part  of  prophets  did  not  write  their 
prophecies;  sixteen  of  them,  however,  wrote  their  revelations, 
viz:  the  four  greater  prophets,  and  the  twelve  minor  prophets 
whose  works  are  in  our  Bibles,  and  are  declared  hy  the  Chnrch 
as  canonical,  and  divinely  inspired. 

There  were  under  Josue  schools  or  academies  of  prophets 
whose  disciples  lead  an  austere  and  retired  life,  spending  their 
time  in  studying  and  meditating  upon  the  law  of  God.  Some 
of  these  schools  existed  at  Naioth  of  Ramatha  under  Samuel, 
also  under  the  prophets  Elias  and  Elijeus  at  Bethel,  in  the  plain 
of  Jericho,  and  in  the  days  of  Elias  on  Mount  Carmel.  These 
schools  lasted  to  the  time  of  the  Babylonian  captivity,  and  it 
seems  that  the  captives  themselves  went  to  hear  the  prophets 
when  such  were  found  among  them.  Not  all  those  who  called 
themselves  prophets  were  sent  by  the  Almighty.  The  true 
prophets  were  known  by  the  holiness  of  their  lives,  the  miracles 
which  they  performed,  and  the  accomplishment  of  the  prophe- 
cies which  they  had  made.  Other  men  there  were  who  wished 
to  be  considered  as  prophets  or  seers  animated  by  the  spirit  of 
revelation,  but  they  were  generally  creatures  of  tyrants  whose 
pride  they  flattered  by  promising  to  them  success  in  their  under- 
takings, and  allowing  them  to  continue  in  idolatrous,  and  im- 
moral practices.      As  early  lis  in  the  days  of  .Moses,    the   children 

of  Israel  had  been  pu1  on  their  guard  against  false  prophets, and 

had  been  taught  how  to  detect  them. 

••  If  there  rise  in  the  midst  of  thee  a  prophet,  or  one  that 
-.lit  1 1  he  hath  dreamed  a  dream,  and  he  foretel  a  sign  and  a 
wonder, 


A    HISTORY   OF   THE    WOKS  HIP    OB   GOD.  127 

And  thai  come  to  pass  which  he  spoke,  and  he  say  to  thee  : 
Lei  us  go,  and  follow  strange  gods,  which  thou  knowest  not,  and 
let  us  serve  them  : 

Thou  shalt  not  hear  the  words  of  that  prophet  or  dreamer  : 
for  the  Lord  your  God  tryeth  you,  that  it  may  appear  whether 
you  love  him,  with  all  your  heart,  and  with  all  your  soul,  or  no. 

Follow  the  Lord  your  God,  and  fear  him,  and  keep  his  com- 
mandments, and  hear  his  voice  :  him  you  shall  serve,  and  to  him 
you  shall  cleave. 

And  that  prophet  or  forger  of  dreams  shall  be  slain  :  because 
he  spoke  to  draw  you  away  from  the  Lord  your  God,  who 
brought  you  out  of  the  land  of  Egypt,  and  redeemed  you  from 
the  house  of  bondage  :  to  make  thee  go  out  of  the  way,  which 
the  Lord  thy  God  commanded  thee  :  and  thou  shalt  take  away 
the  evil  out  of  the  midst  of  thee."  (') 

Section  4 — elias  the  prophet  in  the  kingdom  of  Israel. 

Among  the  prophets  whom  God  sent  to  recall  the  shismatic 
Israelites  to  the  worship  of  Himself,  such  as  He  had  established 
it.  the  most  remarkable  was  Elias  the  Thislite  of  (lie  inhabi- 
tant* of  Gilead.  His  works  and  miracles  are  related  in  the  third 
Book  of  Kings,  from  chapter  seventeenth  to  the  end  of  the  book, 
and  also  in  the  first  chapters  of  the  fourth  book. 

The  life  and  miracles  of  this  great  prophet  are  summed  up 
as  follows  in  the  book  of  Ecclesiasticus  :  (") 

"  And  Elias  the  prophet  stood  up,  as  a  fire,  and  his  word 
burnt  like  a  torch. 

He  brought  a  famine  upon  them,  and  they  that  provoked 
him  in  their  envy,  were  reduced  to  a  small  number  ;  tor  they 
could  not  endure  the  commandments  of  the  Lord. 

(')  Deuter.  xiii. 
( '•')   Keclc.  xlviii. 


128  \    BI8T0RY   OF   THE   W0R8HIP   OF   <K)D. 

By  the  word  of  the  Lord  be  shut  up  the  heaven,  and  he 
brought  down  fire  from  heaven  thrice  ; 

Thus  was  Elias  magnified  in  his  wonderoue  works.  And  who 
can  glory  like  to  thee  ? 

Who  raisedst  up  ;i  (lend  man  from  below,  from  the  lot  of 
death,  by  the  word  of  the  Lord  (Jod. 

Who broughtedst down  kings  to  destruction,  and  brokedst  eas- 
ily their  power  in  pieces,  and  the  glorious  from  their  bed. 

Who  hearedst  judgment  in  Sina,  and  in  Horeb  the  judgments 
of  vengence. 

Who  anointedst  kings  to  penance,  and  makest  prophets  suc- 
cessors after  thee. 

Who  wast  taken  up  in  a  whirlwind  of  tire,  in  a  chariot  of  lien 
horses. 

Who  art  registered  in  the  judgments  of  times  to  appease  the 
wrath  of  the  Lord  :  to  reconcile  the  heart  of  the  father  to  the 
son.  and  to  restore  the  tribes  of  Jacob. 

Blessed  are  they,  that  saw  thee,  and  were  honoured  with  thy 
friendship. 

For  we  live  only  in  our  life,  but  after  death  our  name  shall 
not  be  such. 

Elias  was  indeed  covered  with  the  whirlwind,  and  his  spirit 
was  filled  up  in  Eliseus  :  in  his  days  he  feared  not  the  prince, 
and  no  man  was  more  powerful  than  he. 

No  word  could  overcome  him.  and  after  death  his  bod} 
prophesied. 

[n  his  life  he  did  great  wonders,  and  in  death  he  wrought 
miracles. 

For  all  this  the  people  repented  not.  neither  did  the\  depart 
from  their  sins,  till  they  were  cast  out  of  their  land,  and  were 
scat tered  through  all  t he  cart h. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  129 

Elias  the  prophet  lived  in  the  days  of  Achab  the  wicked 
King  of  Israel,  whom  the  scripture  describes  as  follows  : 

"  And  Achalt  the  son  of  Aniri  did  evil  in  the  sight  of  the 
Lord  above  all  that  were  before  him. 

Nor  was  it  enough  fur  him  to  walk  in  the  sins  of  .Jeroboam 
the  bod  of  Nabat  :  but  he  also  took  to  wife  .Tezabel  daughter  of 
Ethbaal  king  of  the  Sidonians.  And  he  went,  and  served  Baal, 
and  adored  him. 

And  he  set  up  an  altar  for  Baal  in  the  temple  of  Baal,  which 
be  had  built  in  Samaria. 

And  he  planted  a  grove  :  and  Achab  did  more  to  provoke 
the  Lord  the  God  of  Israel,  than  all  the  kings  of  Israel  that 
were  before  him.  " 

Now  Elias  appeared  suddenly  to  Achab  and  addressed  him 
thus  :  ••  As  the  Lord  liveth.  the  (iodof  Israel,  in  whose,  sight  I 
stand,  there  shall  not  be  dew  nor  rain  these  years,  but  according 
to  the  words  of  my  mouth."  (')  The  prophecy  of  Elias  did  not 
prove  false.  Neither  rain  or  dew  fell  in  the  kingdom  of  Israel 
for  three  years;  but  in  the  third  year  "the  word  of  the  Lord 
came  to  Elias  saying,  go  and  show  thyself  to  Achab,  that  I  may 
give  rain  upon  the  face  of  the  earth."  Achab  having  come  to 
meet  Elias  said  to  him  :  "  Art  thou  he  that  troublest  Israel  ? 
And  he  (  Elias)  said  :  I  have  not  troubled  Israel,  but  thou  and 
thy  father's  house,  who  have  forsaken  the  commandments  of  the 
Lord,  and  have  followed  Baalin.  Nevertheless  send  now,  and 
gather  to  me  all  Israel  unto  Mount  Carmel.  and  the  prophets  of 
Baal  four  hundred  and  fifty,  and  the  prophets  of  the  groves  four 
hundred,  who  eat  at  Jezabel's  table.  Achab  sent  to  all  the 
children  of  Israel,  and  gathered  together  the  prophets  unto 
Mount  Carmel.''  (2)     Whoever  has  visited  Mount  Carmel,  as  the 

(')     III  Kings,    xvii.  1. 

(»)    Ibid,  xviii.  i» 


180  A    HISTORY    OF    THE    WORSHIP    OF   GOD. 

writer  has.  will    easily  understand  that  no  better  place  in  the 

world  could  be  selected  Eor  the  meeting  of  a  whole  nation. 
/And  Elias  coming  to  all  the  people,  said:  How  long  do  you 
halt  between  two  sides  ?  If  the  Lord  lie  God  follow  him,  but 
if  Baal,  then  follow  him.  And  the  people  did  not  answer  him 
a  word.  And  Elias  said  again  to  the  people  :  I  only  remain  a 
prophet  of  the  Lord,  but  the  prophets  of  Baal  are  four  hundred 
and  fifty  men.  Let  two  bullocks  be  given  us,  and  let  them 
choose  one  bullock  for  themselves,  and  cut  in  pieces,  and  lay  it 
upon  the  wood,  but  put  no  fire  under  :  and  I  will  dress  the  other 
bullock,  and  lay  it  on  wood,  and  put  no  fire  under  it. 

Call   ye  on    the  names  of  your  gods,  and   1  will  call  on  the 

name  of  my  Lord  :  and  the  God  that  shall  answer  by  fire,  let 
him  be  God.  And  all  the  people  answering  said  :  A  very  good 
proposal. 

Then   Elias  said  to  the  prophets  of  Baal  :  Choose  you  one 

bullock  and  dress  it  first,  because  you  are  many  :  and  call  on  the 

names  of  your  gods,  but  put  no  fire  under. 

And  they  took  the  bullock,  which  he  gave  thou,  and  dressed 

it:  and  they  called  on  the  name  of  Baal  from  morning  eyes 

until  noon,  saying :  0  Baal,  hear  us.     But  there  was  no  voice, 

nor  any  that  answered  :  and  they  leaped  over  the  altar  that  they 

had  made. 

And  when  it  was   now   noon.  Eliae  jested    at    them   saying: 

Cry  with  a  louder  voice  :  for  he  is  a  god.  and  perhaps  he  is  talking, 

or   is  in   an   inn,  or  on  a  journey,  or  perhaps  hi'  is  asleep,  and 

must  be  awakened. 

So  they  cried  with  a  loud  voice,  and  cut  themselves  after  their 

manner  with  knives  and  lancets,  till  they  were  all  covered  with 

blood. 

And  after  mid-day  was  past,  and    while    they  were    prophesy- 
ing, the  time  was  come  of  offering  sacrifice,  and  there   was  no 


\    HISTORY    OF   THE    WORSHIP    <>K   (iOD.  131 

voice  heard,  nor  did  any  one  answer,  nor  regard   them  as  they 

juayed  : 

Eliaa  said  to  all  the  people  :  Come  ye  unto  me.  And  the 
people  coming  near  unto  him,  lie  repaired  the  altar  of  the  Lord. 
that  was  broken  down. 

And  he  took  twelve  stones  according  to  the  number  of  the 
tribes  of  the  sons  of  Jacob,  to  whom  the  word  of  the  Lord  came, 
saving  :  Israel  shall  be  thy  name. 

And  he  built  with  the  stones  an  altar  to  the  name  of  the 
Lord  :  and  he  made  a  trench  for  water,  of  the  breadth  of  two 
furrows  round  about  the  altar. 

And  he  laid  the  wood  in  order  :  and  cut  the  bullock  in  pieces, 
and  laid  it  upon  the  wood. 

And  he  said  :  Fill  four  buckets  with  water,  and  pour  it  upon 
the  burnt  offering,  and  upon  the  wood.  And  again  he  said  : 
Do  the  same  the  second  time.  And  when  they  had  done  it  the 
second  time,  he  said  :  Do  the  same  also  the  third  time.  And 
they  did  so  the  third  time. 

And  the  water  ran  round  about  the  altar,  and  the  trench  was 
filled  with  water. 

And  when  it  was  now  time  to  offer  the  holocaust,  Elias  the 
prophet  came  near  and  said  :  0  Lord  God  of  Abraham,  and 
Isaac,  and  Israel,  shew  this  day  that  thou  art  the  God  of  Israel, 
and  I  thy  servant,  and  that  according  to  thy  commandment  I 
have  done  all  these  things. 

Hear  me  0  Lord,  hear  me  :  that  this  people  may  learn  that 
thou  art  the  Lord  God,  and  that  thou  hast  turned  their  heart 
again. 

Then  the  fire  of  the  Lord  fell,  and  consumed  the  holocaust, 
and  the  wood,  and  the  stones,  and  the  dust,  and  licked  up  the 
water,  that  was  in  the  trench. 


132  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

And  when  all  the  people  saw  this,  they  fell  on  their  faces  and 
they  said  :  The  Lord.  He  is  God,  the  Lord,  He  is  God. 

And  Elias  said  to  them  :  Take  the  prophets  of  Baal,  and  Let 
not  one  of  them  escape.  And  when  they  had  taken  them,  Elias 
! nought  them  down  to  the  torrent  Cison,  and  killed  them  there. 

And  Elias  said  to  Achat)  :  <io  up.  eat  and  drink  ;  for  there 
is  a  sound  of  abundance  of  rain. 

Achab  went  up  to  eat  and  drink  ;  and  Elias  went  up  to  the 
top  of  Carmel,  and  casting  himself  down  upon  the  earth  put  his 
face  between  his  knees. 

And  he  said  to  his  servant :  Go  up,  and  look  toward  the  sea. 
And  he  went  up,  and  looked,  and  said  :  There  is  nothing.  And 
again  he  said  to  him  :  Return  seven  times. 

And  at  the  seventh  time  :  Behold  a  little  cloud  arose  out  of 
the  sea  like  a  man's  foot.  And  he  said  :  Go  up  and  say  to 
Achab  ;  Prepare  thy  chariot  and  go  down,  lest  the  rain  prevent 
thee  : 

And  while  he  turned  himself  this  way  and  that  way.  behold 
the  heavens  grew  dark,  with  clouds,  and  wind,  and  there  fell  a 
great  rain."  (') 

We  know  not  if  the  Israelites  after  witnessing  the  two  great 
miracles,  just  now  described,  and  deciding  so  unanimously  that 
"  The  Lord,  He  is  God,  the  Lord,  He  is  God."  had  the  courage 
to  renounce  the  worship  of  idols  and  return  to  the  worship  of 
the  God  of  their  fathers.  Jehovah  however  continued  to  act 
toward  them  as  a  father  and  to  multiply  wonders  in  their  behalf. 

Section  5. — michbas. 
Not  long  after  the  occurrence  on  Mount  Carmel.  Benadad, 
king  of  Syria,  Laid  siege  to  the  city  of  Samaria;  Achab  was 
ready  to  surrender,  but  a   prophet  of  God  announced   to  him: 

(')    III  Bangs,  w  iii. 


A    HISTORY    OF   THE    WORSHIP    OF    GOD.  L33 

"Thus  says  the  Lord  :  Hast  thou  seen  all  this  exceeding  great 
multitude?  Behold  I  will  deliver  them  into  thy  hand  this  day, 
that  thou  inavest  know  that  I  am  the  Lord."  Acbah  on  the 
Btrength  of  this  prophecy  counted  up  his  little  army,  numbering 
no  more  than  72o2  soldiers,  marched  up  against  Benadad  and 
routed  him.  Again  at  that  time  the  king  of  Samaria  was  in- 
formed by  a  prophet  that  Benadad,  king  of  Syria,  would  re- 
turn the  next  year  to  fight  him,  for  his  servants  had  made  him 
believe  that  the  ib  gods  of  the  Israelites  were  the  gods  of  the  hills, 
therefore  they  have  overcome  us;  but  it  is  better  that  we  should 
tight  against  them  in  the  plains,  and  we  shall  overcome  them. 

Wherefore  at  the  return  of  the  year,  Benadad  mustered  the 
Syrians,  and  went  up  to  Aphec,  to  fight  against  Israel. 

And  the  children  of  Israel  were  mustered,  and  taking  vict- 
uals went  out  on  the  other  side,  and  camped  over  against  them, 
like  two  little  flocks  of  goats:  but  the  Syrians  filled  the  land. 

(And  a  man  of  God  coming,  said  to  the  king  of  Israel:  Thus 
saith  the  Lord:  Because  the  Syrians  have  said:  The  Lord  is  God 
of  the  hills,  but  is  not  God  of  the  valleys:  I  will  deliver  all  this 
great  multitude  into  thy  hand,  and  you  shall  know  that  I  am 
the  Lord.) 

And  both  sides  set  their  armies  in  array  one  against  the 
other  seven  days,  and  on  the  seventh  day  the  battle  was  fought: 
and  the  children  of  Israel  slew  of  the  Syrians  a  hundred  thou- 
sand footmen  in  one  day. 

And  they  that  remained  fled  to  Aphec,  into  the  city:  and 
the  wall  fell  upon  seven  and  twenty  thousand  men,  that  were 
left."  (') 

During  the  last  year  of  the  reign  of  Achab,  this  prince  in- 
vited Josaphat,  king  of  Juda,  to  unite  his  forces  with  his  own. 
that  he  might  reconquer  Ramoth-Galaad,  which  had  been   taken 

(')  III  Kings,  xxi. 


134  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

from  him  l>y  the  Syrians.  Josaphai  accepted  the  imitation  of 
Achal),  came  From  Samaria  with  his  army,  but  as  he  believed  in 
the  true  God  and  in  His  mercy  to  His  people,  lie  would  not  go 
to  battle  before  consulting  the  will  of  the  Lord,  through  one  of 
His  true  prophets. 

''And  Josaphat  said  to  the  king  of  Israel:  Inquire,  1  be- 
seech thee,  this  day  the  word  of  the  Lord. 

Then  the  king  of  Israel  assembled  the  prophets,  about  four 
hundred  men.  and  he  said  to  them:  Shall  I  go  to  Ramoth-Ga- 
laad  to  light,  or  shall  I  forbear?  They  answered:  Go  up,  ami 
the  Lord  will  deliver  it  into  the  hand  of  the  king. 

And  Josaphat  said:  Is  there  not  here  some  prophet  of  the 
Lord,  that  we  may  inquire  by  him? 

And  the  king  of  Israel  said  to  Josaphat:  There  is  one  man 
left,  by  whom  we  may  inquire  of  the  Lord.  Micheas,  the  son  of 
Jemla,  'but  I  hate  him,  for  he  doth  not  prophesy  good  to  me. 
but  evil.     And  Josaphat  said:  Speak  not  so,  0  king. 

Then  the  king  of  Israel  called  an  eunuch,  and  said  to  him: 
Make  haste,  and  bring  hither  Michaes  the  son  of  Jemla. 

And  the  king  of  Israel,  and  Josaphat,  king  of  Juda,  sat  each 
on  his  throne  clothed  with  royal  robes,  in  a  court  by  the  en- 
trance of  the  gate  of  Samaria,  and  all  the  prophets  prophesied 
before  them. 

And  Sedecias  the  son  of  Chanaana  made  himself  horns  of 
iron,  and  said :  Thus  saith  the  Lord:  With  these  shall  thou 
push  Syria,  till  thou  destroy  it. 

And  all  the  prophets  prophesied  in  like  manner,  saying:  Go 
uj)  to  Ramoth-Galaad,  and  prosper,  for  the  Lord  will  deliver  it 
unto  the  king's  hands. 

And  the  messenger,  that  went  to  call  Micheas.  spoke  to  him, 

saying:  Behold  the  words  of  the  prophets  with  one  mouth  de- 


A    HISTORY    OF   THE    WOE8HIF    <»F    GOD.  L35 

clare  good  things  to  the  king  :  lei  thy  word  therefore  be  like  to 
theirs,  and  speak  that  which  is  good. 

But  M icheas  said,  to  him  :  As  tin-  Lord  liveth  :  whatsoever 
the  Lord  shall  say  to  me,  that  will  I  speak. 

So  he  came  to  the  king,  and  the  king  said  to  him  Micheas, 
shall  we  go  to  Ramoth-Galaad  to  battle,  or  shall  we  forbear? 
He  answered  him  :  Go  up,  and  prosper,  and  the  Lord  shall  de- 
liver it  into  the  king's  hands.   (') 

But  the  king  said  to  him  :  I  adjure  thee  again  and  again, 
that  thou  tell  me  nothing  but  that  which  is  true  in  the  name  of 
the  Lord. 

And  he  said.  I  saw  all  Israel  scattered  upon  the  hills,  like 
sheep  that  have  no  shepherd,  and  the  Lord  said  :  These  have  no 
master  :  let  every  man  of  them  return  to  his  house  in  peace. 

(Then  the  King  of  Israel  said  to  Josaphat :  Did  I  not  tell 
thee,  that  he  prophesieth  no  good  to  me,  but  always  evil?)    *     * 

So  the  king  of  Israel  and  Josaphat  king  of  Juda  went  up  to 
Bamoth-Galaad." 

The  battle  was  fought  and  the  words  of  Micheas  the  prophet 
of  God  proved  to  be  a  true  prophesy. 

"And  a  certain  man  bent  his  bow,  shooting  at  a  venture,  and 
ehauced  to  strike  the  king  of  Israel  between  the  lungs  and  the 
stomach.  But  he  said  to  the  driver  of  his  chariot :  Turn  thy 
hand,  and  carry  me  out  of  the  army,  for  I  am  grievously 
wounded. 

And  the  battle  was  fought  that  day,  and   the  king  of  Israel 

stood  in   his  chariot   against  the    Syrians,   and  he  died  in   the 

evening  :  and  the  blood  ran   out   of  the  wound  into  the  midst  of 

the  chariot. 

(')  Go  up.  etc  This  was  spoken  ironically,  and  by  way  of  jesting 
at  the  flattering  speeches  of  the  false-prophets  ;  and  so  the  king  under- 
stood it,  as  appears  by  his  adjuring  Micheas,  in  the  following  verse,  t<» 
tell  him  the  truth,  in  the  name  of  the  Lord. 


136  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

And  the  herald  proclaimed  through  all  the  army  before  the 
sun  set,  saying :   Let  every  man  return  to  his  own  city,  and  to 

his  own  country. 

And  the  king  died,  and  was  carried  into  Samaria  :  and  they 
buried  the  king  in  Samaria."  (') 

Section  <>. — eliseus. 

Among  the  prophets  whom  almighty  God  sent  to  the  people 
of  the  kingdom  of  Israel,  the  most  remarkahle  next  to  Elias 
was  Eliseus.  lie  was  the  pupil  and  successor  of  Elias.  and  in- 
herited his  spirit  as  well  as  his  office.  He  was  a  native  of  Abel- 
Meholah,  where  he  was  at  work  ploughing,  when  Elias  called 
him,  and  he  followed  him  first  as  his  attendant.  About  seven 
years  afterwards  he  witnessed  the  miraculous  ascension  of  Elias. 
divided  the  Jordan  with  the  mantle  of  his  master  and  became 
known  as  the  ureal  prophet  in  Israel.  During  his  long  ministry 
he  acted  an  important  part  in  the  public  affairs  of  Israel.  Many 
miracles  were  wrought  at  his  word,  such  as  the  healing  of  the 
waters  of  Jericho,  supplying  the  widow's  cruse  with  oil.  and  the 
allied  armies  of  Juda,  Israel  and  Edom  with  water,  restoring  to 
life  the  dead  son  of  the  woman  of  Sunam,  and  a  year  after  his 
death,  a  corpse  deposited  in  his  sepulchre  was  at  once  restored 
to  life. 

One  of  the  most  remarkable  events  of  his  prophetical  life  was. 
however,  the  conversion  <d'  Naaman,  winch  is  thus  related  : 

•'Xaainan.  general  of  the  army  of  the  King  of  Syria,  was  a 

great  man  with  his  master,  and  honourable  :  for  by  him  the 
Lord  gave  deliverence  to  Syria  :  and  he  was  a  valiant  man  and 
rich,  but  a  lc|»er. 

Now   there  had    gone    out    robbers   Erom    Syria,   and    had    led 

(')   III  Kings,  wii. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  1^7 

away  captive  oat  of  the  land  of  Israel  a  little  maid,   and  she 
waited  upon  Xaaman's  wife. 

And  she  said,  to  her  mistress  :  I  wish  my  master  had  been 
with  the  prophet,  that  is  in  Samaria:  he  would  certainly  have 
healed  him  of  the  leprosy,  which  he  hath. 

Then  .Naaman  went  in  to  his  lord,  and  told  him,  saying  : 
Thus  and  thus  said  the  girl  that  came  from  the  land  of  Israel. 

And  the  king  of  Syria  said  to  him  :  Go,  and  I  will  send  a 
letter  to  the  king  of  Israel  :  and  he  departed,  and  took  with  him 
ten  talents  of  silver,  and  six  thousand  pieces  of  gold,  and  ten 
changes  of  raiment. 

And  brought  the  letter  to  the  king  of  Israel,  iu  these  words  : 
When  thou  shalt  receive  this  letter,  know  that  I  have  sent  to 
thee  Naaman  my  servant,  that  thou  mayest  heal  him  of  his  lep- 
rosy. 

And  when  the  king  of  Israel  had  read  the  letter,  he  rent  his 
garments,  and  said  :  Am  I  God.  to  he  able  to  kill  and  give  life, 
that  this  man  hath  sent  to  me,  to  heal  a  man  of  his  leprosy? 
mark,  and  see  how  he  seeketh  occasions  against  me. 

And  when  Eliseus  the  man  of  God  had  heard  this,  to  wit: 
that  the  king  of  Israel  had  rent  his  garments,  he  sent  to  him, 
saying  :  why  hast  thou  rent  thy  garments?  Let  him  come  to 
me,  and  let  him  know  that  there  is  a  prophet  in  Israel. 

So  Naaman  came  with  his  horses  and  chariots,  and  stood  at 
the  door  of  the  house  of  Eliseus: 

And  Eliseus  sent  a  messenger  to  him,  saying:  Go,  and  wash 
seven  times  in  the  Jordan,  and  thy  rlesh  shall  recover  health, 
and  thou  shalt  he  clean. 

Naaman  was  angry,  and  went  away,  saving  :  I  thought  he 
would  have  come  out  to  me,  and  standing  would  have  invoked 
the  name  of  the  Lord  hi>  God,  and  touched  with  his  hand  the 
place  of  the  leprosy,  and  healed  me. 


138  A    HISTORY    OF   THE    WORSHIP   OF   GOD. 

Are  not  the  Abana,  and  tke  Pharphar,  rivers  of  Damascus, 
better  than  all  the  waters  of  Israel,   that  I    may   wash   in   them, 

and  be  made  dean  ?  So  as  he  turned,  and  was  going   away    with 
indignation, 

His  servants  eame  to  him.  and  said  to  him:  Father,  if  the 
prophet  had  hid  thee  do  some  great  thing,  surely  thou  shouldst 
have  done  it  :  how  much  rather  what  he  now  hath  said  to  thee  : 
Wash,  and  thou  shalt  he  clean? 

Then  he  went  down,  and  washed  in  the  Jordan  seven  times, 
according  to  the  word  of  the  man  of  God,  and  his  flesh  was  re- 
stored, like  the  flesh  of  a  little  child,  and  be  was  made  clean. 

And  returning  to  the  man  of  (iod  with  all  his  train,  he  came. 
and  stood  before  him,  and  said  :  In  truth  J  know  there  is  no 
other  God  in  all  the  earth,  but  only  in  Israel.  I  beseech  thee 
therefore  take  a  blessing  of  thy  servaut. 

But  he  answered:  As  the  Lord  liveth,  before  whom  I  stand. 
I  will  receive  none.     And  when  he  pressed  him,  he  still  refused. 

And  Naaman  said  :  As  thou  wilt :  but.  I  beseech  thee  grant 
to  me  thy  servant,  to  take  from  hence  two  mules'  burden  of 
earth  :  for  thy  servant  will  not  henceforth  offer  holocaust,  or 
victims  to  other  gods,  but  to  the  Lord. 

But  there  is  only  this,  for  which  thou  shalt  intreat  the  Lord 
for  thy  servant,  when  my  master  goeth  into  the  temple  of  Rem- 
mon,  to  worship  there:  and  he  leaneth  upon  my  hand,  if  1  bow 
down  in  the  temple  of  h'emmon.  when  he  boweth  down  in  the 
same  place,  that  the  Lord  pardon   me  thy  servant  for  this  thing. 

And  he  said  to  him  :  (io  in  peace.  So  he  departed  from  him 
in  the  spring  time  of  the  earth. 

But  Giezi  the  servant  of  the  man  of  God  said:  Mv  master 
hath  spared  tfaaman  thie  Syrian,  in  not   receiving  of  bim  thai 

which  he  brought  :   as  the  Lord  liveth.   1  will  run  after  him.  and 

take  something  of  him. 


A    HISTOHY    OF    THE    WORSHIP    <)!•'    (iol). 


139 


And  ( iic/.i  followed  after  Naaman  :  and  when  he  saw  him 
running  after  him.  he  leaped  down  from  his  chariot  to  meel 
him,  and  said  :  Is  all  well? 

And  he  said  :  All  is  well,  my  master  hath  sent  me  to  thee, 
saying:  dust  now  there  are  come  to  me  from  mount  Kphraim, 
two  young  men  of  the  sons  of  the  prophets  :  give  them  a  talent 
of  diver,  and  two  changes  of  garments. 

And  Naaman  said  :  It  is  hotter  that  thou  take  two  talents. 
And  he  forced  him  and  hound  two  talents  of  silver  in  two  bags, 
and  two  changes  of  garments  and  laid  them  upon  two  of  his 
servants,  and  they  carried  them  before  him. 

And  when  he  was  come  and  now  it  was  the  evening,  he  took 
them  from  their  hands,  and  laid  them  up  iu  the  house,  and  sent 
the  men  away,  and  they  departed  ; 

But  he  went  in  and  stood  before  his  master.  And  Eliseus(') 
said  :  Whence  comest  thou  Giezi  ?  He  answered  :  Thy  servant 
went  no  whither. 

But  he  said:  Was  not  my  heart  present,  when  the  man  turned 
back  from  his  chariot  to  meet  thee  ?  So  now  thou  hast  re- 
ceived money,  and  received  garments,  to  buy  olive  yards,  and 
vineyards,  and  sheep  and  oxen,  and  men  servants  and  maid  ser- 
vants. But  the  leprosy  of  Xaaman  shall  also  stick  to  thee,  and 
to  thy  seed  forever.  And  he  went  out  from  him  a  leper  as 
white  as  snow. 

Do  you  not  know  that  the  Lord  God  of  Israel  gave  to  David 
the  kingdom  over  Israel  forever,  to  him  and  to  his  sons  by  a 
covenant  of  salt? 

And  Jeroboam  the  son  of  Xabat,  the  servant  of  Solomon,  the 
son  of  David,  rose  up  and  rebelled  against  his  lord. 

And  there  were  gathered  to  him  vain  men,  and  children  of 
Belial:  and  they  prevailed  against  Roboam  the  sou  of  Solomon: 

(')  For  the  life  of  Eliseus,  see  III  and  I  V  Boob  of  Kings. 


140  A   niRTORY  OF  the  worship  of  god. 

for  Roboam  was  unexperienced,  and  of  a  fearful  heart,  and 
could  not  resist  them. 

And  now  you  say  that  von  are  able  to  withstand  the  king- 
dom of  the  Lord,  which  he  possesseth  by  the  pods  of  David, 
and  you  have  a  great  multitude  of  people,  and  golden  calves, 
which  Jeroboam  hath  made  you  for  gods. 

And  you  have  cast  out  the  priests  of  the  Lord,  the  sons 
of  Aaron,  and  the  Levites:  and  you  have  made  you  priests, 
like  all  the  nations  of  the  earth:  whosoever  cometh  and  eonse- 
crateth  his  hand  with  a  bullock  of  the  herd,  and  with  ranis,  is 
made  a  priest  of  them  that  are  no  gods. 

But  the  Lord  is  our  God,  whom  we  forsake  not.  and  the 
priests  who  minister  to  the  Lord  are  of  the  sons  of  Aaron,  and 
the  Levites  an;  in  their  order. 

And  they  offer  holocausts  to  the  Lord,  every  day  morning 
and  evening,  and  incense  made  according  to  the  ordinance  of 
the  law,  and  the  loaves  are  set  forth  on  a  most  clean  table,  and 
there  is  with  us  the  golden  candlestick,  and  the  lamps  thereof, 
to  be  lighted  always  in  the  evening:  for  we  keep  the  precepts  of 
the  Lord  our  God,  whom  you  have  forsaken. 

Therefore  God  is  the  leader  in  our  army,  and  his  priests,  who 
sound  with  trumpets,  and  their  sound  is  against  you:  0  child- 
ren of  Israel  fight  not  against  the  Lord  the  God  of  your  fathers, 
for  it  is  not  good  for' you.''  (') 

lint  the  measure  of  the  sins  of  Israel  was  now  full.  Theg- 
lath-Phalasar  first  carried  away  one-half  of  them  to  his  own 
country,  and  the  kingdom  of  Israel  was  immediately  destroyed 
by  Salmanasar,  his  son.  This  kin--  had  captured  Samaria  after  a 
siege  of  three  years,  transported  the  rest  of  its  people  into  As- 
syria, in  the  cities  of  Sola  ami  Eabor  in  Media,  and  along  the 
river  Goran.     Such  was  the  cud  of  this  impenitenl  people. 

II.   I '.n  a  I. 


A    HISTORY   OF   THE    WORSHIP   OP  GOD.  141 

Not  all  the  Israelites,  however,  were  rebellious  to  the  God  of 
Abraham,  Isaac  and  .laeob.  Many  of  them  continued  to  wor- 
ship Hini  in  the  land  of  their  exile,  to  observe  all  his  command- 
ments and  ordinances.  What  can  there  be  more  edifying  thai] 
the  life  of  Tobias,  this  perfect  model  of  all  virtues  who  lived  so 
many  hundred  years  before  Jesus  Christ  ? 


CHAPTER  XIV. 


HISTORY    OF   TOBIAS. 


"Tobias,  of  the  tribe  and  city  of  Nephthali  (which  is  in  the 
upper  parts  of  Galilee  above  the  Naasson,  beyond  the  way  that 
leadeth  to  the  west,  having  on  the  left  hand  the  city  of  Sephet). 

When  he  was  made  captive  in  the  days  of  Salmanasar,  king 
of  the  Assyrians,  even  in  his  captivity,  forsook  not  the  way  of 
truth. 

But  every  day  gave  all  he  could  get  to  his  brethren,  his  fel- 
low-captives, that  were  of  his  kindred. 

And  when  he  was  younger  than  any  of  the  tribe  of  Neph- 
thali, yet  did  he  no  childish  thing  in  his  work. 

Moreover,  when  all  went  to  the  golden  calves,  which  Jeroboam, 
king  of  Israel  had  made,  he  alone  fled  the  company  of  all, 

And  went  to  Jerusalem  to  the  temple  of  the  Lord,  and  there 
adored  the  Lord  God  of  Israel,  offering  faithfully  all  his  first 
fruits  and  his  tithes, 

So  that  in  the  third  year  he  gave  all  his  tithes  to  the  prose- 
lytes, and  strangers. 

These  and  such  like  things  did  he  observe  when  but  a  boy 
according  to  the  law  of  God. 


14'2  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

But  when  be  was  a  man,  be  took  to  wife  Anna  of  bis  own 
tribe,  and  had  a  son  by  her,  whom  he  called  after  his  own  name. 

And  from  his  infancy  he  taught  him  to  fear  God,  and  to  alt- 
stain  from  all  sin. 

And  when  by  the  captivity  he  witli  his  wife  and  his  Bon    ami 
all  his  tribe  was  come  to  the  city  of  Ninive. 

(When  all  ate  of  the  meats  of  the  Gentiles)  he  kept  his  soul, 
ami  never  was  defiled  with  their  meats. 

And  because  he  was  mindful  of  the  Lord  with  all  bis  heart, 
God  gave  him  favour  in  the  sight  of  Salmanasar  the  king, 

And  be  gave  him  leave  to  go  whithersoever  be  would,  with 
liberty  to  do  whatever  be  bad  a  mind. 

He  therefore  went  to  all  that  were  in  captivity,  and  gave 
them  wholesome  admonitions. 

And  when  he  was  come  to  Rages.a  city  of  the  Medes,  and  bad 
ten  talents  of  silver  of  that  with  which  he  had  been  honoured  by 
the  king, 

And  wrhen  amongst  a  great  multitude  of  his  kindred,  be  >au 
Gabelus  in  want,  who  was  one  of  his  tribe,  taking  a  note  of  his 
hand  he  gave  him  the  aforesaid  sum  of  money. 

But  after  a  long  time,  Salmanasar  the  king  being  dead,  when 
Sennacherib  his  son,  who  reigned  in  his  place,  had  a  hatred  for 
the  children  of  Israel  : 

Tobias  daily  went  among  all  bis  kindred,  and  comforted 
them,  and  distributed  to  every  one  as  he  was  able,  out  of  his 
goods. 

He  fed  the  hungry,  and  gave  clothes  to  the  naked,  ami  was 
careful  to  bury  the  dead,  and  them  that  were  slain. 

And  when  king  Sennacherib  was  come  back  fleeing  from 
Judeu  by  reason  of  the  slaughter  that  God  bad  made  about  him 
for  his  blasphemy,  and  being  angr\  slew  nian\  of  the  children 
Of  Israel.  Tobias  buried  their  bodies. 


A    HISTORY   OF   THE    WORSHIP   OF  GOD.  L43 

Mut  when  it  was  told   the   king,  be  commanded  bim  to  be 

slain,  and  took  away  all  Ids  substance. 

But  Tobias,  fleeing  naked  away  with  his  son  and  with  bis 
wife  lay  concealed,  for  many  loved  him. 

But  after  forty-five  days  the  king  was  killed  by  his  own  sons. 

And  Tobias  returned  to  his  house,  and  all  his  substance  was 
restored  to  him. 

But  after  this,  when  there  was  a  festival  of  the  Lord,  and  a 
good  dinner  was  prepared  in  Tobias'  house, 

He  said  to  his  son  :  Go  and  bring  some  of  our  tribe,  that 
fear  God,  to  feast  with  us. 

And  when  he  had  gone,  returning  he  told  him,  that  one  of 
the  children  of  Israel  lay  slain  in  the  street.  And  he  forthwith 
leaped  up  from  his  place  at  the  table,  and  left  his  dinner,  and 
came  fasting  to  the  body  : 

And  taking  it  up  carried  it  privately  to  his  house,  that  after 
the  sun  was  down,  he  might  bury  him  cautiously. 

And  when  he  had  hid  the  body,  he  ate  bread  with  mourning 
and  fear. 

Remembering  the  word  which  the  Lord  spoke  by  Amos  the 
prophet:  Your  festival  days  shall  be  turned  into  lamentation 
and  mourning. 

So  when  the  sun  was  down,  he  went  and  buried  him. 

Now  all  his  neighbours  blamed  him,  saying:  Once  already 
commandment  was  given  for  thee  to  be  slain  because  of  this 
matter,  and  thou  didst  scarce  escape  the  sentence  of  death,  and 
dost  thou  again  bury  the  dead  ? 

But  Tobias  fearing  God  more  than  the  king,  carried  off  the 
bodies  of  them  that  were  slain,  and  hid  them  in  bis  house,  and 
at  midnight  buried  them. 

Now  it  happened  one  day,  that  being  wearied  with  burying, 
he  came  to  his  house,  and  cast  himself  down  by  the  wall  and  slept. 


144  A    HISTORY    OF   THE    WORSHIP    OF   OOD. 

.VikI  as  he  was  Bleeping,  hot  dung  out  of  a  Bwailow'e  nest 
fell  upon  his  eyes,  and  he  was  made  blind. 

Now  this  trial  the  Lord  therefore  permitted  t < >  happen  to 
him,  that  an  example  might  be  given  to  posterity  of  his  patience, 
as  also  of  holy  Job. 

For  whereas,  be  had  always  feared  God  from  his  infancy, 
and  kept  his  commandments,  he  repined  not  against  God  be- 
cause the  evil  of  blindness  had  befallen  him. 

But  continued  immovable  in  the  fear  of  God.  giving  thanks 
to  God  all  the  days  of  his  life. 

For  as  the  kings  insulted  over  holy  dob:  so  his  relation.-  and 
kinsmen  mocked  at  his  life,  saying: 

Where  is  thy  hope,  for  which  thou  gavest  alms,  and  buriedsi 
the  dead? 

But  Tobias  rebuked  them,  saying:  Speak  not  so: 

For  we  are  the  children  of  saints,  and  look  for  that  life 
which  God  will  give  to  them,  that  never  change  their  faith  from 
him. 

Now  Anna  his  wife  went  daily  to  weaving  work,  and  she 
brought  home,  what  she  could  get  for  their  living  by  the  labour 
of  her  hands. 

Whereby  it  came  to  pass,  that  she  received  a  young  kid.  and 
brought  it  home. 

And  when  her  husband  heard  it  bleating,  he  said:  'Take  heed, 
lest  perhaps  it  be  stolen;  restore  ye  it  to  its  owners,  for  it  is  not 
lawful  for  us  either  to  eat  or  to  touch  any  thing  that  cometh  by 
theft. 

At  these  words  his  wife  being  angry  answered:  It  is  evident 
thy  hope  is  come  to  nothing,  and  thy  alms  now  appear. 

And  with  these,  and  other  such  like  words  she  upbraided 
him. 

Then  Tobias  sighed,  and  began  to  pray  with  tears. 


A    HISTOID     OF    THE    WORSHIP  OF   GOD.  14") 

Saying:  Thou  art  just,  0  Lord,  and  all  thy  judgments  are 
just,  ami  all  thy  ways  an  mercy,  ami  truth,  and  judgment. 

And  now,  0  Lord,  think  of  me,  and  take  not  revenge  of  my 
sins,  neither  remember  my  offences,  nor  those  of  my  parents. 

For  we  have  not  oheyed  thy  commandments,  uml  therefore 
are  we  delivered  to  spoil,  and  to  captivity,  and  death,  and  are 
made  a  fable,  and  a  reproach  to  all  nations,  amongst  which 
thou  hast  scattered  as. 

And  now,  0  Lord,  great  are  thy  judgments,  because  we  have 
not  done  according  to  thy  precepts,  and  have  not  walked  sin- 
cerely before  thee. 

And  now,  0  Lord,  do  with  me  according  to  thy  will,  and  com- 
mand my  spirit  to  be  received  in  peace:  for  it  is  better  for  me 
to  die,  than  to  live. 

Now  it  happened  on  the  same  day  that  Sara,  daughter  of  Ra- 
guel  in  Rage.-.  (')  a  city  of  the  Medes,  received  a  reproach  from 
one  of  her  father's  servant-maids. 

Because  she  had  been  given  to  seven  husbands,  and  a  devil 
named  Asmodeus  had  killed  them,  at  their  first  going  in  unto 
her. 

So  when  she  reproved  the  maid  for  her  fault,  she  answered 
her,  saying:  May  we  never  see  son  or  daughter  of  thee  upon 
the  earth,  thou  murderer  of  thy  husbands. 

Wilt  thou  kill  me  also,  as  thou  hast  already  killed  seven  hus- 
bands? At  these  words  she  went  into  an  upper  chamber  of  her 
house:  and  for  three  days  and  three  nights  did  neither  eat,  nor 
drink. 

But  continuing  in  prayer  with  tears  besought  God  that  he 
would  deliver  her  from  this  reproach. 

(')  Rages.  In  the  Greek  it  is  Ecbatana,  which  was  also  called  Rages. 
For  there  were  two  cities  in  Media  of  the  name  of  Rages;  Raguel  dwelt 
in  outs  of  them,  and  GabeluB  in  the  other. 

lo 


146  A    HISTORY    OF   THE    WORSHIP    OF   OOD. 

And  it  came  to  pass  on  the  third  day,  when  she  was  making 
an  end  of  her  prayer,  blessing  the  Lord. 

She  said  :  Blessed  is  thy  name,  O  (Jod  of  onr  fathers  :  who 
when  thou  hast  been  angry,  wilt  shew  mercy,  and  in  the  time  of 
tribulation  forgivest  the  sins  of  them  that  call  upon  thee. 

To  thee  0  Lord  I  turn  my  face,  to  thee  I  direct  my  eyes. 

I  beg  0  Lord  that  thou  loose  me  from  the  bond  of  this  re- 
proach, or  else  take  me  away  from  the  earth. 

Thou  knowest  0  Lord  that  I  never  coveted  a  husband,  and 
have  kept  my  soul  clean  from  all  lust. 

Never  have  I  joined  myself  with  them  that  play  :  neither 
have  I  made  myself  partaker  with  them  that  walk  in  lightness. 

But  a  husband  I  consented  to  take,  with  thy  fear,  not  with 
my  lust. 

And,  either  I  was  unworthy  of  them,  or  they  perhaps  were 
not  worthy  of  me  ;  because  perhaps  thou  hast  kept  me  for  an- 
other man. 

For  thy  counsel  is  not  in  man's  power. 

But  this  every  one  is  sure  of  that  worshippeth  thee,  that  his 
life,  if  it  be  under  trial,  shall  be  crowned  :  and  if  it  be  under 
tribulation,  it  shall  be  delivered  :  and  if  it  he  under  correction, 
it  shall  be  allowed  to  come  to  thy  mercy. 

For  thou  are  not  delighted  in  our  being  lost  :  .because  after 
a  storm  thou  makest  a  calm,  and  after  tears  and  weeping,  thou 
pourest  in  joyfuluess. 

Be  thy  name,  <>  God  of  Israel,  blessed  for  ever. 

At  that  time  the  prayers  of  them  both  were  heard  in  the 
sight  of  the  glory  of  the  most  high  God. 

And  the  holy  Angel  of  the  Lord.  Raphael,  was  sent  to  heal 
them  both,  whose  prayers  a1  one  time  were  rehearsed  in  the 
sight  of  the  Lord. 


A    HISTORY   OF   THE    WORSHIP   OF  GOD.  147 

Then  Tobias  thinking  that  his  prayer  was  heard  thai  he 
mighl  die,  called  to  him  Tobias  his  son, 

And  said  to  him  :  Hear  my  son  the  words  of  inv  mouth,  and 
lav  them  as  a  foundation  in  thy  heart. 

When  (iod  shall  take  my  soul. thou  shalt  bury  my  body  :  and 
thou  shalt  honour  thy  mother  all  the  days  of  her  life. 

For  thou  must  be  mindful  what  and  how  great  perils  she 
suffered  for  thee  in  her  womb. 

And  when  she  also  shall  have  ended  the  time  of  her  life. 
bury  her  by  me. 

And  all  the  days  of  thy  life  have  God  in  thy  mind:  aud  take 
heed  thou  never  consent  to  sin.  nor  transgress  the  command- 
ments of  the  Lord  our  (iod. 

Give  alms  out  of  thy  substance,  and  turn  not  away  thy  face 
from  any  poor  person  :  for  so  it  shall  come  to  pass  that  the  face 
of  the  Lord  shall  not  be  turned  from  thee. 

According  to  thy  ability  be  merciful. 

If  thou  have  much,  give  abundantly  :  if  thou  have  little, 
take  care  even  so  to  bestow  willingly  a  little. 

For  thus  thou  storest  up  to  thyself  a  good  reward  for  the  day 
of  necessity. 

For  alms  deliver  from  all  sin,  and  from  death,  and  will 
not  suffer  the  soul  to  go  into  darkness. 

Alms  shall  be  a  great  confidence  before  the  most  high  God. 
to  all  them  that  give  it. 

Take  heed  to  keep  thyself  my  son  from  all  fornication, 
and  beside  thy  wife  never  endure  to  know  a  crime. 

Never  suffer  pride  to  reign  in  thy  mind,  or  in  thy  words  : 
for  from  it  all  perdition  took  its  beginning. 

If  any  man  hath  done  any  work  for  thee,  immediately  pay 
him  his  hire,  and  let  not  the  wages  of  thy  hired  servants  stay 
with  thee  at  all. 


148  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

See  thou  never  do  to  another  what  thou  wouldst  hate  to  have 
•  lone  to  thee  by  another. 

Eat  thy  bread  with  the  hungry  and  the  needy,  and  with  thy 
garments  cover  the  naked. 

Lay  out  thy  bread,  and  thy  wine  upon  the  burial  of  a  just 
man.  and  do  not  eat  and  drink  thereof  with  the  wicked  ; 

Seek  counsel  always  of  a  wise  man. 

Bless  God  at  all  times  :  and  desire  of  Him  to  direct  thy 
ways,  and  that  all  thy  counsels  may  abide  in  him. 

I  tell  thee  also,  my  son,  that  I  lent  ten  talents  of  silver, 
while  thou  wast  yet  a  child,  to  Gabelus,  in  Rages,  a  city  of  the 
Medes,  and  I  have  a  note  of  his  hand  with  me  : 

Now  therefore  inquire  how  thou  mayest  go  to  him,  and  re- 
ceive of  him  the  foresaid  sum  of  money,  and  restore  to  him  the 
note  of  his  hand. 

Fear  not  my  son  :  we  lead  indeed  a  poor  life,  but  we  shall 
have  many  good  things  if  we  fear  God,  and  depart  from  all  sin. 
and  do  that  which  is  good. 

Then  Tobias  answered  his  father,  and  said  :  I  will  do  all 
things,  father,  which  thou  hast  commanded  me. 

But  how  I  shall  get  this  money,  I  cannot  tell  :  he  knoweth 
Dot  inc.  and  I  know  not  him  :  what  token  shall  I  give  him  ? 
nor  did  I  ever  know  the  way  which  leadeth  thither. 

Then  his  father  answered  him.  and  said  :  I  have  a  note  of 
his  hand  with  me  :  which  when  thou  shalt  shew  him,  he  will 
presently  pay  it. 

But  go  now,  and  seek  thee  out  some  faithful  man.  to  go  with 
thee  for  his  hire  :  that  thou  mayest  receive  it.  while  I  yet  live. 

Then  Tobias  going  forth,  found  a  beautiful  young  man. 
standing  girded,  and  as  it  were  ready  bo  walk. 

And  not  knowing  that  he  was  an  Angel  of  God,  he  saluted 

him.  and  said  :    From  whence  art  thou,  good  young  man  ? 


A    HISTORY    OF   Till',    WORSHIP    OF   OOD.  1  19 

But  he  answered  :  01  the  children  of  [srael.  Ami  Tobias 
said  to  1 1 i iii  :  Knowest  thou  the  way  that  leadeth  to  the  country 
of  the  Medea  ? 

Ami  he  answered  :  I  know  it.  and  I  have  often  walked 
through  all  the  ways  thereof,  and  I  have  abode  with  Gabelus 
our  brother,  who  dwelleth  at  Rages,  a  city  of  the  Medes,  which 
is  situate  in  the  mount  of  Ecbatana. 

And  Tobias  said  to  him  :  Stay  for  me  I  beseech  thee,  till  I 
tell  these  saint;  things  to  my  father. 

Then  Tobias  going  in  told  all  these  things  to  his  father. 
Upon  whieh  his  father  being  in  admiration,  desired  that  he 
would  come  in  unto  him. 

So  going  in  he  saluted  him,  and  said  :  Joy  be  to  thee  always. 

And  Tobias  said  :  What  manner  of  joy  shall  be  to  me,  who 
sit  in  darkness,  and  see  not  the  light  of  heaven  ? 

And  the  young  man  said  to  him  :  Be  of  good  courage,  thy 
cure  from  God  is  at  hand. 

And  Tobias  said  to  him  :  Canst  thou  eonduct  my  son  to 
Gabelus  at  Kages,  a  city  of  the  Medes?  and  when  thou  shalt 
return,  I  will  pay  thee  thy  hire. 

And  the  Angel  said  to  him  :  I  will  conduct  him  thither,  and 
bring  him  back  to  thee. 

And  Tobias  said  to  him  :  I  pray  thee,  tell  me  of  what 
family,  or  what  tribe  art  thou  ? 

And  Raphael  the  Angel  answered  :  Dost  thou  seek  the 
family  of  him  thou  hirest,  or  the  hired  servant  himself  to  go 
with  thy  son  ? 

But  lest  I  should  make  thee  uneasy,  1  am  Azarias  the  son  of 
the  great  Ananias.  (') 

(')  Aztirins.  The  Angel  took  the  form  of  Azarias  ;  and  therefore 
might  truly  call  himself  by  the  name  of  the  man  whom  he  personated. 
Azarias  in  Hebrew  signifies  the  help  of  God,  and  Ananias  the  grace  <>( 
God. 


150  A    HISTORY    OF   THE    WORSHIT    OF   GOD. 

Ami  Tobias  answered  :  Thou  art  of  a  great  family.  But  1 
pray  thee  be  not  angry  that  I  desired  to  know  thy  family. 

And  the  Angel  said  to  him  :  1  will  Lead  thy  sun  safe,  and 
bring  him  to  thee  again  safe. 

And  Tobias  answering,  said  :  May  you  have  a  good  journey, 
and  God  be  with  you  in  your  way.  and  His  Angel  accompany 
you. 

Then  all  things  being  ready,  that  were  to  be  carried  in  their 
journey,  Tobias  bid  his  father  and  his  mother  farewell,  and 
they  set  out  both  together. 

And  when  they  were  departed,  his  mother  began  to  weep. 
and  to  say  :  Thou  hast  taken  the  staff  of  our  old  age,  and  sent 
him  away  from  us. 

I  wish  the  money,  for  which  thou  hast  sent  him,  had  never 
been. 

For  our  poverty  was  sufficient  for  us.  that  we  might  account 
it  as  riches,  that  we  saw  our  son. 

And  Tobias  said  to  her  :  Weep  not.  our  son  will  arrive 
thither  safe,  and  will  return  safe  to  us,  and  thy  eyes  shall  see 
him. 

For  I  believe  that  the  good  Angel  of  G-od  doth  accompany 
him,  and  doth  order  all  things  well  that  are  done  about  him, 
so  that  he  shall  return  to  us  with  joy. 

At  these  words  his  mother  ceased  weeping,  and  held  her 
peace. 

Ami  Tobias  went  forward,  and  the  dog  followed  him,  and  he 
lodged  the  first  night  by  the  river  of  Tigris. 

Ami  lie  went  out  to  wash  his  feet,  and  behold  a  monstrous 
fish  came  up  to  devour  him.  (') 

(■)  Fish.  The  learned  are  of  opinion  thai  this  was  the  fish  which 
Pliny  calls  Callionymus.  Lib.  32,  '■.  ~<.  The  gall  of  which  is  of  sov- 
ereign virtue  to  remove  white  specks  thai  grow  over  the  eyes. 


A    HISTORY   OF  THE   WORSHIP  OF  GOD.  L51 

And  Tobiaa  being  afraid  of  him,  cried  out  with  ;i  loud  voice, 
saving  :  Sir.  he  cometh  upon  me. 

And  the  Angel  said  to  him  :  Take  him  by  the  gill,  and  draw 
him  to  thee.  And  when  he  had  done  so.  he  drew  him  out  upon 
the  land,  and  he  began  to  pant  before  his  feet. 

Then  the  Angel  said  to  him:  Take  out  the  entrails  of  this 
fish,  and  lav  up  his  heart,  and  his  gall,  and  his  liver,  for  thee  : 
for  these  are  accessary  for  useful  medicines. 

And  when  he  hail  done  so.  he  roasted  flesh  thereof,  and  they 
took  it  with  them  in  the  way  :  the  rest  they  salted  as  much  as 
might  serve  them,  till  they  came  to  Rages,  the  city  of  the  Modes. 

Then  Tobias  asked  the  Angel,  and  said  to  him  :  I  beseech 
thee  brother  Azarias.  tell  me  what  remedies  are  these  things 
good  for,  which  thou  hast  bid  me  keep  of  the  fish  ? 

And  the  Angel,  answering,  said  to  him  :  If  thou  put  a  little 
piece  of  its  heart  upon  coals,  the  smoke  thereof  driveth  away  all 
kind  of  devils,  either  from  man  or  from  woman,  so  that  they 
come  no  more  to  them.  (') 

And  the  gall  is  good  for  anointing  the  eyes,  in  which  there 
is  a  white  speck,  and  they  shall  be  cured. 

And  Tobias  said  to  him  :   Where  wilt  thou  that  we  lodge  ? 

And  the  Angel  answering,  said  :  Here  is  one  whose  name  is 
Kaguel,  a  near  kinsman  of  thy  tribe,  and  he  hath  a  daughter 
named  Sara,  hut  he  hath  no  other  son  or  daughter  beside  her. 

All  his  substance  is  due  to  thee,  and  thou  must  take  her  to 
wife. 

Ask    her   therefore  of  her  father,  and  he  will  give  her  to  thee 
to  wife. 

Then  Tobias  answered,  and  said  :   I  hear  that  she   hath    been 

(•)  God  was  pleased  to  give  to  these  things  a  virtue  against  those 
proud  spirits,  to  make  them,  who  affected  to  he  like  the  Most  High, 
subject  to  such  mean  corporeal  creatures,  as  instruments  -»('  his  power. 


152  A    HISTORY   OF   THE    WORSHIP   OF   GOD. 

given  to  seven  husbands,  and  they  all  died  ;  moreover  I  have 
heard  that  a  devil  killed  them. 

Now  I  am  afraid  lest  the  same  thing  should  happen  to  me 

also  :  and  whereas  I  am  the  only  child  of  my  parents,  I  should 
bring  down  their  old  age  with  sorrow  to  hell.   (') 

Then  the  Angel  Raphael  said  to  him  :  Hear  me,  and  1  will 
shew  thee  who  they  are,  over  whom  the  devil  can  prevail. 

For  they  who  in  such  manner  receive  matrimony,  as  to  shut 
out  God  from  themselves,  and  from  their  mind,  and  to  give 
themselves  to  their  lust,  as  the  horse  and  mule,  which  have  not 
understanding,  over  them  the  devil  hath  power. 

But  thou,  when  thou  shalt  take  her,  go  into  the  chamber, 
and  for  three  days  keep  thyself  continent  from  her,  and  give 
thyself  to  nothing  else  but  to  prayers  with  her. 

And  on  that  night,  lay  the  liver  of  the  fish  on  the  fire,  and 
the  devil  shall  be  driven  away. 

But  the  second  night  thou  shalt  be  admitted  into  the  society 
of  the  holy  patriarchs. 

And  the  third  night  thou  shalt  obtain  a  blessing  that  sound 
children  may  be  born  of  you. 

And  when  the  third  night  is  past,  thou  shalt  take  the  virgin 
with  the  fear  of  the  Lord,  moved  rather  for  love  of  children 
than  for  lust,  that  in  the  seed  of  Abraham  thou  mavst  obtain  a 
blessing  in  children. 

And  they   went  into  Kaguel.  and  K'aguel  received   them  with 

joy. 

Ami  Etaguel  looking  upon  Tobias,  said  to  Anna  his  wife  : 
I  low  like  is  this  young  man  to  my  cousin  ? 

And  when  he  had  spoken  these  words,  he  said  :  \\  hence  are 
ye  young  men  our  brethren  ?  But  tluy  >aid  :  We  arc  of  the 
tribe  of  Nephthali,  of  the  captivity  of  Ninive. 

i'i  Thai  is,  to  the  place  where  the  souls  were  kept  bekro  before  the 
coming  of  <  Ihrist. 


A    HISTORY    OF   THE    W0B8HIT    OF   GOD.  L53 

And  Hague)  said  bo  fchem  :  1><>  you  know  Tobias  my  brother? 
Ami  they  said  :    We  know  him. 

Ami  when  he  was  Bpeaking  many  good  tilings  of  him,  the 
Angel  said  to  Raguel  :    Tobias  concerning  whom  thou  inquirest 

is  this  young  man's  lather. 

And  Raguel  went  to  him,  and  kissed  him  with  tears,  and 
weeping  upon  his  neck, 

Said  :  A  blessing  be  upon  thee  my  son,  because  thou  art  the 
son  of  a  good  and  most  virtuous  man. 

And  Anna   his  wife  and  Sara  their  daughter  wept. 
Ami  after  they  had  spoken,  Raguel  commanded   a  sheep  to 
be  killed,  and  a  feast  to  be  prepared.    And  when  he  desired  them 
to  sit  down  to  dinner, 

Tobias  said  :  I  will  not  eat  nor  drink  here  this  day,  un- 
less thou  first  grant  me  my  petition,  and  promise  to  give  me 
Sara  thy  daughter. 

Xow  when  Raguel  heard  this  he  was  afraid,  knowing  what 
had  happened  to  those  seven  husbands,  that  went  unto  her  :  and 
he  began  to  fear  lest  it  might  happen  to  him  also  in  like  manner: 
and  as  he  was  in  suspense,  and  gave  no  answer  to  his  petition, 
The  Angel  said  to  him  :  Be  not  afraid  to  give  her  to  this 
man.  for  to  him  who  feareth  God  is  thy  daughter  due  to  be  his 
wife  :  therefore  another  could  not  have  her. 

Then  Raguel  said  :  I  doubt  not  but  God  hath  regarded  my 
prayers  and  tears  in  his  sight. 

And  I  believe  he  hath  therefore  made  you  come  to  me.  that 
this  maid  might  be  married  to  one  of  her  own  kindred,  accord- 
ing to  the  law  of  Moses  :  and  now  doubt  not  but  1  will  give  her 
to  thee. 

And  taking  the  right  hand  of  ids  daughter,  he  gave  it  into 
the  right  hand  of  Tobias,  saying:    The  God  of  Abraham,  and 


154  A    HISTORY    OF   THE    WORSHIP    OF    GOD. 

the  God  of  Isaac,  and  the  God  of  Jacob  be  with  you,  and  may 
lie  join  you  together,  and  fulfil  his  blessing  in  you. 

And  taking  paper  they  made  a  writing  of  the  marriage. 

And  afterwards  they  made  merry,  blessiug  God. 

And  Hague]  called  to  him  Anna  his  wife,  and  bid  her  prepare 
another  chamber. 

And  she  brought  Sara  her  daughter  in  thither,  and  she  wept. 

And  she  said  to  her  :  Be  of  good  cheer  my  daughter  :  the 
Lord  of  heaven  give  thee  joy  for  the  trouble  thou  hast  under- 
gone. 

And  after  they  had  supped,  they  brought  in  the  young  man 
to  her. 

And,  Tobias  remembering  the  Angel's  word,  took  out  of  his 
bag.  part  of  the  liver,  and  laid  it  upon  burning  coals. 

Then  the  Angel  Raphael  took  the  devil,  and  bound  him  in 
the  desert  of  upper  Egypt. 

Then  Tobias  exhorted  the  virgin,  and  said  to  her  :  Sara, 
arise,  and  let  us  pray  to  God  to-day,  and  to-morrow  and  the 
next  day  :  because  for  these  three  nights  we  are  joined  to  God. 
and  when  the  third  night,  is  over,  we  will  be  in  our  own  wedlock. 

For  we  are  the  children  of  saints,  and  we  must  not  be  joined 
together  like  heathens  that  know  not  God. 

So  they  both  arose,  and  prayed  earnestly  both  together  that 
health  might  be  given  them. 

And  Tobias  said  :  Lord  God  of  our  fathers,  may  the  heavens 
and  the  earth,  and  the  sea.  and  the  fountains,  and  the  rivers, 
and  all  thy  creatures  that  are  in  them,  bless  thee. 

Thou  madest  Adam  of  the  slime  of  the  earth,  and  gavest  him 
Eve  for  a  helper. 

And   now   Lord   thou  knowest,  that   not  for  fleshy  lust  do  I 

take    my    sister    to    wife,  lull    only    for    the    lo\eof    posterity,  in 
which  thy  name  may  be  Messed  tor  ever  and   ever. 


A    HISTORY   OF   THE    WOBSHIP   OF   GOD.  L55 

Sara  also  said  :  Have  mercy  on  08  0  Lord,  have  mercy  on  U8 
and  lei  as  grow  old  both  together  in  health. 

And  it  came  to  pass  about  the  cock  crowing,  Raguel  ordered 

his  servants  to  be  called  for,  and  they  went  with  him  together 
to  dig  a  grave. 

For  he  said  :  Lest  perhaps  it  may  have  happened  to  him,  iir 
like  manner  as  it  did  to  the  other  seven  husbands,  that  went  in 
unto  her. 

And  when  they  had  prepared  the  pit,  Raguel  went  hack  to 
his  wife,  and  said  to  her. 

Send  one  of  thy  maids,  and  let  her  see  if  he  be  dead,  that  1 
may  bury  him  before  it  be  day. 

So  she  sent  one  of  her  maid  servants,  who  went  into  the 
chamber,  and  found  them  safe  and  sound,  sleeping  both  to- 
gether. 

And  returning  she  brought  the  good  news  :  and  Raguel  and 
Anna  his  wife  blessed  the  Lord, 

And  said  :  We  bless  thee  0  Lord  God  of  Israel,  because  it 
hath  not  happened  as  we  suspected. 

For  thou  hast  shewed  thy  mercy  to  us.  and  hast  shut  out  from 
us  the  enemy  that  persecuted  us. 

And  thou  hast  taken  pity  upon  two  only  children.  Make 
them  ()  Lord  bless  thee  more  fully  :  and  to  offer  up  to  thee  a 
sacrifice  of  thy  praise,  and  of  their  health,  that  all  nations  may 
know  that  thou  alone  art  God  in  all  the  earth. 

And  immediately  Etaguel  commanded  his  servants  to  fill  up 
the  pit   they  had  made,  before  it  was  day. 

And  he  spoke  to  his  wife  to  make  ready  a  feast,  and  prepare 
all  kinds  of  provisions  that  are  necessary  for  such  as  go  a 
journey. 

lie  caused  also  two  fat  kine.  and  four   wethers   to    be    killed. 


156  A    HINTOKY    OF   THE    W0B8HIF   OF   GOD. 

and  a  banquet  to  be  prepared  for  all  his  neighbors,  and  all  his 
friends. 

And  IJaguel  adjured  Tobias  to  abide  with  him  two  weeks. 

Airl  of  all  things  which  Raguel  possessed  he  gave  one-half 
to  Tobias,  and  made  a  writing  that  the  half  that  remained 
should  after  their  decease,  come  also  to  Tobias. 

Then  Tobias  called  the  angel  to  him,  whom  he  took  to 
be  a  man,  and  said  to  him  :  Brother  Azarias,  I  pray  thee 
hearken  to  my  words  : 

If  I  should  give  myself  to  be  thy  servant  I  should  not  make  a 
worthy  return  for  thy  care. 

However,  I  beseech  thee  to  take  with  thee  beasts  and  servants, 
and  to  go  to  Gabelus  to  Rages,  the  city  of  the  Medea,  and  to  re- 
store him  his  note  of  hand,  and  receive  of  him  the  money,  and 
desire  him  to  come  to  my  wedding. 

For  thou  knowest  that  my  father  numbereth  the  days,  and 
if  I  stay  one  day  more  his  soul   will  be  afflicted. 

For  indeed  thou  seest  how  Kaguel  hath  adjured  me,  whose 
adjuring  I  cannot  despise. 

Then    Raphael   took    four   of    Raguel's   servants,    and    two 

camels,  anil  went  to  Rages,  the  city  of  the  Medes  :  and    finding 

Gabelus,  gave  him  his  note  of  hand,  and  received  of  him  all  the 
money. 

And  he  told  him  concerning  Tobias,  the  son  of  Tobias,  all  that 

had  been  done:  and  made  him  come  with  him  to  the  wedding. 

And  when  lie  was  come  into  Raguel's  house,  he  found  Tobias 
sitting  al  the  table:  and  he  leaped  up,  and  they  kissed  each 
other  :  and  Gabelus  wept,  and  blessed  God. 

And  said  :    The  God  of  Israel  bless  thee,  because  thou  art  the 

son  of  a  \ery  good  and  just  man.  and  that  t'eareth  God,  and 
doth  alms  deeds  : 

Ami  may  a  blessing  come  upon  thy  wife,  and  upon  your 
parents  : 


A    HINTOKY    OF    THE    WORSHIP    OF   GOD.  157 

And  may  you  see  your  children,  aDd  your  children's  children, 
unto  the  third  and  fourth  generation,  and  may  your  seed  In- 
blessed  by  the  God   of  Israel,   who  reigneth  for  ever  and  ever. 

And  when  all  had  said  Amen,  they  went  to  the  feast:  but 
the  marriage  feast  they  celebrated  also  with  the  fear  of  the 
Lord. 

But  as  Tobias  made  longer  stay  upon  occasion  of  marriage, 
Tobias  his  father  was  solicitous,  saying  :  Why  thinkest  thou 
doth  my  son  tarry,  or  why  is  he  detained  there  ? 

Is  Gabelus  dead  thinkest  thou,  and  no  man  will  pay  him  the 
money  ? 

And  he  began  to  be  exceeding  sad,  both  he  and  Anna  bis 
wife  with  him  :  and  they  began  both  to  weep  together,  because 
their  son  did  not  return  to  them  on  the  day  appointed. 

But  his  mother  wept  and  was  quite  disconsolate,and  said :  Wo, 
wo  is  me,  my  son,  why  did  we  send  thee  to  go  to  a  strange  country, 
the  light  of  our  eyes,  the  staff  of  our  old  age,  the  comfort  of  our 
life,  the  hope  of  our  posterity. 

We  having  all  things  together  in  thee  alone,  ought  not  to 
have  let  thee  go  from  us. 

And  Tobias  said  to  her  :  Hold  thy  peace,  and  be  not  troubled, 
our  son  is  safe ;  that  man  with  whom  we  sent  him  is  very  trusty. 

But  she  could  by  no  means  be  comforted,  but  daily  running 
out  looked  round  about,  and  went  into  all  the  ways  by  which 
there  seemed  any  hope  he  might  return,  that  she  might  if  possi- 
ble see  him  coming  afar  off. 

But  Raguel  said  to  his  son-in-law  :  Stay  here,  and  I  will 
send  a  messenger  to  Tobias  thy  father,  that  thou  art  in  health. 

And  Tobias  said  to  him  :  I  know  that  my  father  and  mother 
now  count  the  days,  and  their  spirit  is  grievously  afflicted  with- 
in them. 

And  when  Raguel  had  pressed  Tobias  with  ninny  words,  and 


158  A    HISTORY   OF   THE   WORSHTr   OF  GOD. 

lie  by  no  means  would  hearken  to  him.  be  delivered  Sara  unto 
him,  and  half  of  all  his  substance  in  men-servants,  ami  women- 
servants,  in  cattle,  in  camels  and  in  kine,  and  in  much  money  : 
and  sent  him  away  safe  and  joyful  from  him, 

Saying  :  The  holy  Angel  of  the  Lord  he  with  yon  in  your 
journey  and  bring  you  through  safe,  and  that  you  may  find  all 
things  well  about  your  parents,  and  my  eyes  may  see  your  child- 
ren before  I  die. 

And  the  parents,  taking  their  daughter,  kissed  her,  and  let 
her  go, 

Admonishing  her  to  honour  her  father  and  mother-in-law.  to 
love  her  husband,  to  take  care  of  the  family,  to  govern  well 
the  house,  and  to  behave  herself  without  blame 

And  as  they  were  returning  tbey  came  to  Charan.  which  is 
in  the  midway  to  Ninive.  the  eleventh  day. 

And  the  Angel  said  :  Brother  Tobias,  thou  knowest  how  thou 
didst  leave  thy  father, 

And  if  it  please  thee  therefore,  let  us  go  before,  and  let  the 
family  follow  softly  after  us,  together  with  thy  wife,  and  with 
the  beasts. 

And  as  this  their  going  pleased  him,  Raphael  said  to  Tobias  : 
Take  with  thee  of  the  gall  of  the  fish,  for  it  will  be  necessary. 
So  Tobias  took  some  of  the  gall  and  departed. 

But  Anna  sat  beside  the  way  daily,  on  the  top  of  a  hill,  from 
whence  she  might  see  afar  off. 

And  while  she  watched  his  coming  from  that  place,  she  saw 
him  afar  off,  and  presently  perceived  it  was  her  son  coming; 
and  returning  she  told  her  husband,  saying:  Behold  thy  son 
cometh. 

And  Raphael  said  to  Tobias :  As  soon  as  thou  shalt  come 
into  thy  house,  forthwith  adore  the  Lord  thy  God  :  and  giving 
i  hanks  to  him,  £0  to  thv  father,  and   kiss  him  ; 


\     HISTORY    OF   THE    WORSHIP   OF  <i<>D.  159 

Ami  immediately  anoint  his  eyes  with  this  gall  of  the  fish, 
which  thou  carrieBt  with  thee.  Pot  be  assured  that  his  eyee 
shall  be  presently  opened,  and  thy  father  shall  see  the  light  of 
heaven,  and  shall  rejoice  in  the  sight  of  thee. 

Then  the  dog,  which  had  been  with  them  in  the  way.  ran 
before,  and  coming  as  if  he  hail  brought  the  news  shewed  h.'s 
joy  by  his  fawning  and  wagging  his  tail. 

And  his  father  that  was  blind,  rising  up,  began  to  run,  stumb- 
ling with  his  feet  :  and  giving  a  servant  his  hand,  went  to  meet 
his  son. 

And  receiving  him  kissed  him,  as  did  also  his  wife,  and  they 
began  to  weep  for  joy. 

And  when  they  had  adored  God,  and  given  him  thanks,  they 
sat  down  together. 

Then  Tobias  taking  of  the  gall  of  the  fish,  anointed  his 
father's  eyes. 

And  he  stayed  about  half  an  hour  ;  and  a  white  skin  began 
to  come  out  of  his  eyes,  like  the  skin  of  an  egg. 

And  Tobias  took  hold  of  it,  and  drew  it  from  his  eyes,  aim 
immediately  he  recovered  his  sight. 

And  they  glorified  (I od.  both  he  and  his  wife,  and  all  that 
knew  him. 

And  Tobias  said  :  I  bless  thee,  0  Lord  God  of  Israel,  be- 
cause thou  hast  chastised  me,  and  thou  hast  saved  me  ;  and  be- 
hold, I  see  Tobias  my  son. 

And  after  seven  days,  Sara,  his  son's  wife,  and  all  the  family 
arrived  safe,  and  the  cattle,  and  the  camels,  and  an  abundance 
of  money  of  his  wife's  ;  and  that  money  also  which  he  had  re- 
ceived of  Gabelus  ; 

And  he  told  his  parents  all  the  benefits  of  God.  which  he 
had  done  to  him  by  the  man  that  conducted  him. 

And  Achior  and  Nabath,   the  kinsmen  of  Tobias,  came  re- 


1('»()  a    HISToitV   OF   THE   WORSHIP   OF   GOD. 

joicing  for  Tobias  and  congratulating  with  him  for  all  the   good 

tilings  that  (rod  had  done  for  him. 

And  for  seven  days  they  feasted  and  rejoiced  all  with  greal 
joy. 

Then  Tobias  called  to  him  his  son.  and  said  to  him:  What 
can  we  give  to  this  holy  man.  that  is  come  with  thee. 

Tobias,  answering,  said  to  his  father:  Father,  what  wages 
shall  we  give  him  ?  or  what  can  be  worthy  of  his  benefits. 

He  conducted  me  and  brought  me  safe  again,  he  received 
the  money  of  Gabelus,  he  caused  me  to  have  my  wife,  and  he 
chased  from  her  the  evil  spirit,  he  gave  joy  to  her  parents,  my- 
self he  delivered  from  being  devoured  by  the  fish,  thee  also  he 
hath  made  to  see  the  light  of  heaven,  and  we  are  filled  with  all 
good  things  through  him.  What  can  Ave  give  him  sufficient  for 
these  things  ? 

But  I  beseech  thee  my  father,  to  desire  him.  that  he  would 
vouchsafe  to  accept  of  one-half  of  all  things  that  have  been 
brought. 

So  the  father  and  the  son,  calling  him,  took  him  aside:  and 
began  to  desire  him  he  would  vouchsafe  to  accept  of  half  of  all 
things,  that  they  had  brought. 

Then  he  said  to  them  secretly:  Bless  ye  the  God  of  heaven, 
give  glory  to  Him  in  the  sight  of  all  that  live,  because  He  hath 
shewed  His  mercy  to  you.  • 

For  it  is  good  to  hide  the  secret  of  a  king:  bu1  honourable 
to  reveal  and  confess  the  works  of  (Jod. 

Prayer  is  good  with  fasting  and  alms,  more  than  to  la\  up 
treasures  of  gold: 

For  alms  delivereth  from  death,  ami  the  same  is  that  which 
pnrgeth  awa\  sins,  and  maketh  to  find  mercy  and  life  everlast- 
ing. 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  161 

But  they  that  commit  sin  and  iniquity,  arc  enemies  <»t"  their 
own  soul. 

I  discover  then  the  truth  unto  you.  and  I  will  not  hide  the 
secret  from  you. 

When  thou  didst  pray  with  tears,  and  didst  bury  the  dead, 
and  didst  leave  thy  dinner,  and  hide  the  dead  by  day  in  thy 
house,  and  bury  them  by  night,  I  offered  thy  prayer  to  the 
Lord. 

And  because  thou  wast  acceptable  to  God,  it  was  necessary 
that  temptation  should  prove  thee. 

And  now  the  Lord  hath  sent  me  to  heal  thee,  and  to  deliver 
Sara  thy  son's  wife  from  the  devil. 

For  I  am  the  Angel  Raphael,  one  of  the  seven,  who  stand 
before  the  Lord. 

And  when  they  had  heard  these  things,  they  were  troubled, 
and  being  seized  with  fear  they  fell  upon  the  ground  on  their 
face. 

And  the  Angel  said  to  them:     Peace  be  to  you,  fear  not. 

For  when  I  was  with  you,  T  was  there  by  the  will  of  God; 
bless  ye  him,  and  sing  praises  to  him. 

I  seemed  indeed  to  eat,  and  to  drink  with  you;  but  I  use  an 
invisible  meat  and  drink,  which  cannot  be  seen  by  men. 

It  is  time  therefore  that  I  return  to  him  that  sent  me;  but 
bless  ye  God,  and  publish  all  his  wonderful  works. 

And  when  he  had  said  these  things,  he  was  taken  from  their 
sight,  and  they  could  see  him  no  more. 

Then  they,  lying  prostrate  for  three  hours  upon  their  face, 
blessed  God;  and  rising  up  they  told  all  his  wonderful  works. 

And  Tobias  the  elder,  opening  his  mouth,  blessed  the  Lord, 
and  said:  Thou  art  great  0  Lord  for  ever,  and  thy  kingdom  is 
unto  all  ages: 


162  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

For  thou  scourgest,  and  thou  savest;  thou  leadest  down  to 
hell,  and  bringest  uj)  again;  and  there  is  none  that  can  escape 
thy  hand. 

Give  glory  to  the  Lord.,  ye  children  of  Israel,  and  praise  him 
in  the  sight  of  the  Gentiles: 

Because  he  hath  therefore  scattered  you  among  the  Gentiles, 
who  know  not  him,  that  you  may  declare  his  wonderful  works, 
and  make  them  know,  that  there  is  no  other  almighty  God  be- 
sides him. 

He  hath  chastised  us  for  our  iniquities;  and  he  will  save  us 
for  his  own  mercy. 

See  then  what  he  hath  done  with  us,  and  with  fear  and 
trembling  give  ye  glory  to  him;  and  extol  the  eternal  king  of 
worlds  in  your  works. 

As  for  me  I  will  praise  him  in  the  land  of  my  captivity;  be- 
cause he  hath  shewed  his  majesty  toward  a  sinful  nation. 

Be  converted  therefore  ye  sinners,  and  do  justice  before 
God,  believing  that  he  will  shew  his  mercy  to  you. 

And  I,  and  my  soul,  will  rejoice  in  him. 

Bless  ye  the  Lord  all  his  elect,  keep  days  of  joy,  and  give 
glory  to  him. 

Jerusalem,  (')  city  of  God.  the  Lord  hath  chastised  thee  for 
the  works  of  thy  hands. 

(live  glory  to  the  Lord  for  thy  good  things,  and  bless  the 
God  eternal,  that  he  may  rebuild  his  tabernacle  in  thee,  and 
may  call  back  all  the  captives  to  thee,  and  thou  mayest  rejoice 
for  ever  and  ever. 

Q)  Jerusalem.  What  is  prophetically  delivered  here,  and  in  the 
following  chapter,  with  relation  to  Jerusalem,  is  partrj  to  be  understood 
>)f  the  rebuilding  the  <it  \  alter  the  captivity:  and  partly  of  the  spiritual 
Jerusalem,  which  is  the  Church  of  Christ,  and  the  eternal  Jerusalem  in 

heaven. 


A    HISTORY    OF   THE    WORSHIP    OF   OOl>.  1  <*»:', 

Thou  shalt  shine  with  a  glorious  light;  and  all  the  ends  of 
the  earth  shall  worship  thee. 

Nations  from  afar  shall  come  to  thee:  and  shall  bring  gifts, 

and  shall  adore  the  Lord  in  thee,  and  shall   esteem  thy  land  ae 
holy. 

For  they  shall  call  upon  the  great  name  in  thee. 

They  shall  be  cursed  that  shall  despise  thee:  and  they  shall 
be  condemned  that  shall  blaspheme  thee:  and  blessed  shall  they 
he  that  shall  build  thee  up. 

But  thou  shalt  rejoice  in  thy  children,  because  they  shall  all 
be  blessed,  and  shall  be  gathered  together  to  the  Lord. 

Blessed  are  all  they  that  love  thee,  and  that  rejoice  in  thy 
peace. 

My  soul,  bless  thou  the  Lord,  because  the  Lord  our  God 
hath  delivered  Jerusalem  his  city  from  all  her  troubles. 

Happy  shall  I  be  if  there  shall  remain  of  my  seed,  to  see  the 
glory  of  Jerusalem. 

The  gates  of  Jerusalem  shall  be  built  of  sapphire,  and  of 
emerald,  and  all  the  walls  thereof  round  about  of  precious 
stones. 

All  its  streets  shall  be  paved  with  white  and  clean  stones: 
and  Alleluia  shall  be  sung  in  its  streets. 

Blessed  be  the  Lord,  who  hath  exalted  it.  and  may  he  reign 
over  it  for  ever  and  ever,  Amen. 

And  the  words  of  Tobias  were  ended.  And  after  Tobias 
was  restored  to  his  sight,  he  lived  two  and  forty  years,  and  saw 
the  children  of  his  grand-children. 

And  after  he  had  lived  a  hundred  and  two  years,  he  was 
buried  honourably  in  Xinive. 

For  he  was  six  and  fifty  years  old  when  he  lost  the  sight  of 
his  eyes,  and  sixty  when  he  recovered  it  again. 


Ifi4  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

And  the  rest  of  his  life  was  in  joy.  and  with  great  increase 
of  the  fear  of  God  he  departed  in  peace. 

And  at  the  hour  of  his  death  he  called  unto  him  his  son 
Tobias  and  his  children,  seven  young  men,  his  grand  sons,  and 
said  to  them: 

The  destruction  of  Ninive  is  at  hand,  for  the  word  of  the 
Lord  must  be  fulfilled;  and  our  brethren,  that  are  scattered 
abroad  from  the  land  of  Israel,  shall  return  to  it. 

And  all  the  land  thereof  that  is  desert  shall  be  filled  with 
people,  and  the  house  of  God  which  is  burnt  in  it,  shall  again  be 
rebuilt:  and  all  that  fear  God  shall-  return  thither. 

And  the  Gentiles  shall  leave  their  idols,  and  shall  come  into 
Jerusalem,  and  shall  dwell  in  it. 

And  all  the  kings  of  the  earth  shall  rejoice  in  it,  adoring  the 
king  of  Israel. 

Hearken  therefore  my  children  to  your  father  ;  serve  the 
Lord  in  truth,  and  seek  to  do  the  things  that  please  him  : 

And  command  your  children  that  they  do  justice  and  alms 
deeds,  and  that  they  be  mindful  of  God,  and  bless  him  at  all 
times  in  truth,  and  with  all  their  power. 

And  now  children  hear  me,  and  do  not  stay  here  ;  but  as  soon 
as  you  shall  bury  your  mother  by  me  in  one  sepulchre,  without 
delay  direct  your  steps  to  depart  hence. 

For  I  see  that  its  iniquity  will  bring  it  to  destruction. 

And  it  came  to  pass  that  after  the  death  of  his  mother,  To- 
bias departed  out  of  Ninive  with  his  wife,  and  children,  and 
children's  children,  and  returned  to  his  father  and  mother-in- 
law. 

And  he  found  them  in  health  in  a  good  old  age;  and  he  took 
care  of  them,  and  he  closed  their  eyes  ;  and  all  the  inheritance 
of  Raguel's  house  came  to  him  ;  and  he  saw  his  children's  chil- 
dren to  the  fifth  generation. 


A    HISTORY   OF   THE    WORSHIP   OF  GOD.  165 

And  after  he  had  lived  ninety-nine  years  in  the  fear  of  the 
Lord,  with  joy.  they  buried  him. 

And  all  his  kindred,  and  all  his  generation  continued  in 
good  life,  and  in  holy  conversation,  so  that  they  were  accepta- 
ble both  to  God,  and  to  men,  and  to  all  that  dwelt  in  the  land."(') 


CHAPTER  XV. 

FASTING— ITS    EFFICACY — JOXAS    AXD   THE    NTNIVITES. 

When  Raphael  made  himself  known  to  Tobias  and  his  son, 
he  said  to  them  these  remarkable  words:  "Prayer  is  good 
with  fasting  and  alms,  more  than  to  lay  up  treasures  of  gold. 
*  *  *  I  discover  then  the  truth  unto  you,  and  I  will  not 
hide  the  secret  from  you.  When  thou  didst  pray  with  tears,  and 
didst  bury  the  dead,  and  didst  leave  thy  dinner,  and  hide  the 
dead  by  day  in  thy  house,  and  bury  them  by  night,  I  offered 
thy  prayer  to  the  Lord."  (")  He  who  has  offended  and  desires 
to  obtain  mercy  from  His  creator,  ought  to  humble  himself  by 
prayer  and  fasting.  This  is  a  law  which  God  has  inscribed  in 
the  hearts  of  all  men,  which  is  now  and  has  always  been  prac- 
ticed among  nations.  "  Be  converted  to  me  from  all  your 
hearts,  in  fasting.  Sound  the  trumpet  in  Zion. 
Sanctify  ye  a  fast,  call  an  assembly."  Such  were  the  usual  ex- 
hortations of  God  to  his  sinful  people.  Moses  prepared  himself 
by  a  forty  days  fast  to  receive  the  commandments  of  the  Lord 
on  Mount  Sinai  ;  later  on  when  he  received  the  ten  tables  writ- 

(')    Book  of  Tobias. 
Tob.  xii,  11  et.  seq. 


160  A    HISTORY   OF  THE   WORSHIT   OF   GOD. 

ten  over  with  the  prayers  of  God  lie  again  fasted  other  forty 
days.  It  was  through  prayer  and  fasting  that  the  mother  of 
Samuel  obtained  grace  from  God  to  give  birth  to  the  great 
prophet.  What  made  Samson  invincible  ?  Was  it  not  fasting, 
with  which  he  was  conceived  in  the  womb  ?  With  fasting  he 
was  conceived,  with  fasting  he  was  reared  up,  with  fasting  he 
was  made  a  man.  Such  was  indeed  the  command  of  the  Angel 
to  his  mother,  "that  she  should  eat  nothing  coming  from  the 
vine,  nor  drink  wine  or  strong  drink/'  Nothing  was  more 
common  among  the  people  of  God  than  to  promise  or  vow  to 
God  to  afflict  their  souls  by  fasting.  It  was  after  a  fast  of  forty 
days  that  Elias  was  granted  the  favor  of  seeing  God  on  the 
mountain  as  far  as  human  eyes  are  capable  of  seeing  Him. 
Judith  the  celebrated  widow  of  Bethulia  had  "made  herself  a 
private  chamber  in  the  upper  part  of  her  house,  in  which  she 
abode  shut  up  with  her  maids,  and  she  wore  hair  cloth  upon 
her  loins,  and  fasted  all  the  days  of  her  life,  except  the  Salt- 
baths,  and  new  moons,  and  the  feasts  of  the  house  of  Israel. 
Whilst  the  soldiers  of  Ilolofernes  were  surrounding  her  city 
which  was  too  weak  to  resist  them,  its  inhabitants  had  also 
humbled  their  souls  in  fastings  and  prayers  both  they,  and  their 
wives  :  the  priest  of  God  had  promised  to  them  help  from  above 
if  they  persevered  in  fastings  and  prayers  in  the  sight  of  the 
Lord.''  Now  that  help  was  really  granted,  Bethulia  was  saved 
and  the  army  of  Holof ernes  entirely  destroyed.  Nor  weir  the) 
only  the  faithful  .lews  who  fasted  in  atonement  for  sins,  and  on 
occasions  of  great  calamities.  Fasting  was  also  practiced  among 
the  shismatics  of  the  kingdom  of  Israel,  amongst  the  heathen 
nations  which  surrounded  them,  as  it  is  now  practiced  among 
the  Mohammedans  and  the  pagans  of  the  east,  and  man)   sects 

of  shismatic  christians.       We  are  now  prepared  to  hear  of  Jonas 
and  the  Ninivites. 


A    HISTORY    OF    THE    WORSHIP    OF   GOD.  167 

Jonas,  Bonof  Amathid,  lived  in  the  reign  of  Jeroboam,  "M  king 
of  Israel.  Saving  been  commanded  by  God  to  go  to  Ninive  to 
denounce  the  sins  of  that  wicked  city,  he  disobeyed  and  took 
passage  on  a  vessel  bound  for  Tharsis.  But  the  ship  had  hard- 
ly put  t<»  sea  when  a  violent  storm  arose,  and  the  sailors,  be- 
lieving that  some  one  on  board  was  the  cause  of  the  impending 
calamity,  drew  lots  to  ascertain  who  it  might  be.  It  proved  to 
be  Jonas,  who  on  telling  them  what  he  had  done,  advised  them 
to  cast  him  into  the  sea.  which  they  did.  The  waters  then  be- 
came calm,  and  the  ship  resumed  her  voyage.  As  for  Jonas,  he 
was  swallowed  up  by  a  great  fish,  in  the  belly  of  which  he  re- 
mained praying  to  God  for  three  days  and  nights,  till  spewed 
forth  on  the  shore.  God  again  commanded  him  to  go  to  Ninive 
the  metiopolis  of  ancient  Assyria.  Ninive  was  situated  on 
the  east  bank  of  the  Tigris  river,  opposite  the  modern  Mossul. 
We  here  transcribe  the  history  of  the  preaching  of  Jonas  and  of 
the  conversion  of  the  Ninivites. 

••  And  the  word  of  the  Lord  came  to  Jonas  the  second  time, 
saying  : 

Arise,  and  go  to  Ninive  the  great  city  ;  and  preach  in  it  the 
preaching  that  I  bid  thee. 

And  Jonas  arose,  and  went  to  Ninive  according  to  the  word 
of  the  Lord  :  now  Ninive  was  a  great  city  of  three  days' 
journey.  (') 

And  Jonas  began  to  enter  into  the  city  one  day's  journey  ; 
and  he  cried,  and  said  :  Yet  forty  days,  and  Ninive  shall  be 
destroyed. 

And  the  men  of  Ninive  believed  in  God  ;  and  they  pro- 
claimed a  fast,  and  put  on  sackcloth  from  the  greatest  to  the 
least. 

Q)  Of  three  days?  journey.  By  the  computation  of  some  ancient 
historians,  Ninive  was  about  fifty  miles  round  :  so  that  to  go  through  all 
the  chief  streets  and  public  places  was  three  days'  journey. 


168  A   HISTORY   OF   THE   WORSHIP    OF   GOD. 

Ami  the  word  came  to  the  king  of  Ninive  :  and  he  rose  up 
out  of  his  throne,  and  cast  away  his  robe  from  him,  and  was 
clothed  in  sackcloth,  and  sat  in  ashes. 

And  he  caused  it  to  be  proclaimed  and  published  in  Ninive 
from  the  mouth  of  the  king  and  of  his  princes,  Baying  :  Let 
neither  men  nor  beasts,  oxen,  nor  sheep,  taste  any  thing  ;  let 
them  not  feed,  nor  drink  water. 

And  let  men  and  beasts  be  covered  with  sackcloth,  and  cry 
to  the  Lord  with  all  their  strength,  and  let  them  turn  every  one 
from  his  evil  way.  and  from  the  iniquity  that  is  in  their  hands. 

Who  can  tell  if  God  will  turn,  and  forgive  :  and  will  turn 
away  from  his  fierce  anger,  and  we  shall  not  perish  ? 

And  God  saw  their  works,  that  they  were  turned  from  their 
evil  way  ;  and  God  had  mercy  with  regard  to  the  evil  which  he 
had  said,  that  he  would  do  them,  and  he  did  it  not."  (') 

It  appears  from  the  foregoing  relation  of  the  Bible,  that  the 
king  of  Ninive  and  his  people  had  some  knowledge  of  the  true 
God.  But,  alas,  their  repentance  was  timely  only,  and  about 
600  years  before  Christ  it  was  so  totally  destroyed  that  for  ages, 
till  quite  recently,  the  world  ignored  as  much  as  the  site  of  a 
city  which  had  been  for  a  long  time  the  queen  of  the  east. 


OHAPTEB    XVI. 

THE    KINGDOM    OF    i  DDA. 
SECTIOS    1.       DOINGS   OF   SOME   OF    IT8    M\'.\ 

From  the  consideration  of  the  state  of  God's  worship  among 
the  ten  tribes,  <>v  rather  from  the  history  of  their  idolatries,  im- 

(' i    Jonas  <•.  iii. 


A    HISTORY    OF   THE    WORSHIP   OF   GOD.  1G9 

moralities,  and  of  the  punishment-  which  they  drew  upon  them, 
we  turn  with  sincere  delight  to  the  kingdom  of  Juda,  where  we 
find  the  city  of  the  great  God,  the  temple  whereinto  He  loved  to 
dwell,  the  sons  of  Livi  consecrated  to  His  worship,  and  the 
house  of  David  from  which  is  to  come  the  future  redeemer. 

It  grieves  us  however  to  have  it  to  say,  that  the  children  of 
Juda  were  often  rebellious  to  their  God,  notwithstanding  the 
special  marks  of  protection  He  bestowed  upon  them,  until  they 
also,  like  the  schismatical  tribes  were  cast  away  from  their  coun- 
try, and  condemned  to  suffer  the  long  captivity  of  Babylon. 

Eighteen  kings,  all  of  the  house  of  David,  reigned  in  Jeru- 
salem till  the  captivity.  Some  of  them  were  men  of  wisdom, 
who,  fearing  God,  listened  to  the  prophets  that  were  sent  to  them, 
but  many  of  them  were  wicked,  who  gave  themselves  to  idola- 
try and  led  the  people  into  sin. 

From  what  shall  be  said  in  the  following  pages  we  will  see 
that  God  never  failed  to  punish  the  Jews  when  they  neglected  to 
sanctify  the  Sabbath,  when  they  refused  to  offer  Him  sacrifices, 
and  sought  the  favor  or  help  of  heathen  nations.  But  (Jod  for- 
gave them  and  caused  them  to  overcome  their  enemies  whenever 
they  repented,  and  they  invariably  showed  the  sincerity  of  their 
repentance  by  returning  to  the  worship  prescribed  by  Moses. 
Neither  should  we  fail  to  admire  how  frequently  God  reminded 
His  people  of  the  promise  made  to  the  patriarchs  of  a  Saviour 
to  come. 

Of  the  reign  of  Koboam,  the  first  ruler  of  the  kingdom  of 
Juda,  it  has  already  been  remarked,  that  "  the  priests  and  Li- 
vites  that  were  in  all  Israel,  came  to  him  out  of  all  their  seats, 
leaving  their  suburbs  and  their  possessions  *  *  *  because  Jero- 
boam and  his  sons  had  cast  them  off,  from  executing  the  priest- 
ly office  to  the  Lord.  *  *  *  Moreover  out  of  all  the  tribes  of 
Israel,  whosoever  gave  their  heart  to  seek  the  Lord,  the  God  of 


170  A   HISTORY   OF   THE    WORSHIP   OF   GOD. 

Israel,  came  into  Jerusalem  to  sacrifice  their  victims  before  the 
Lord  the  God  of  their  fathers,  and  they  strengthened  the  king- 
dom of  Juda,  and  established  Roboam  the  son  of  Solomon  for 
three  years  :  for  they  walked  in  the  ways  of  David  and  of  Solo- 
mon, only  three  years."     (II.   Par.   c.  xi.  ) 

We  read  a  few  lines  further  in  the  same  book,  how  Almighty 
God  punished  Roboam  and  his  unfaithful  subjects. 

And  when  the  kingdom  of  Roboam  was  strengthened  and 
fortified,  he  forsook  the  law  of  the  Lord,  and  all  Israel  with 
him. 

And  in  the  fifth  year  of  the  reign  of  Roboam.  Sesac,  king  of 
Egypt,  came  up  against  Jerusalem  (  because  they  had  sinned 
against  the  Lord). 

With  twelve  hundred  chariots,  and  threescore  thousand 
horsemen  ;  and  the  people  were  without  number  that  came  with 
him  out  of  Egypt,  to  wit,  Libyans,  and  Troglodytes,  and  Ethi- 
opians. 

And  he  took  the  strongest  cities  in  Juda,  and  came  to  Je- 
rusalem. 

And  Semeias  the  prophet  came  to  Roboam.  and  to  the  princes 
of  Juda,  that  were  gathered  together  in  Jerusalem,  fleeing  from 
Sesac,  and  he  said  to  them  :  Thus  saith  the  Lord  :  You  have 
left  me,  and  I  have  left  you  in  the  hand  of  Sesac. 

And  the  princes  of  Israel,  and  the  king,  being  in  a  conster- 
nation, said:    The  Lord  is  just. 

And  when  the  Lord  saw  that  they  were  humbled,  the  word 
of  the  Lord  came  to  Semeias.  saying  :  Because  they  are  hum- 
bled, I  will  not  destroy  them,  and  1  will  give  them  a  little  help, 
and  my  wrath  shall  not  fall  upon  Jerusalem  by -the  hand  of 
Sesac. 

But  yet  thc\  shall  serve  him,  that  they  may  know  the  differ- 


A   HISTORY   OF   THE   WORSHIP   OF  GOD.  171 

ence  between  my  service,  and  the  service  of  a  kingdom  of  the 
earth. 

So  Sesac,  king  of  Egypt,  departed  from  Jerusalem,  taking 
away  the  treasures  of  the  house  of  the  Lord,  and  of  the  king's 
house,  and  he  took  all  with  him,  and  the  golden  shields  that 
Solomon  had  made. 

But  yet  because  they  were  humbled,  the  wrath  of  the  Lord 
turned  away  from  them,  and  they  were  not  utterly  destroyed  : 
for  even  in  Juda  there  were  found  good  works. 

The  third  king  of  Juda  after  Solomon  was  Asa,  whose  obe- 
dience to  the  laws  of  God,  and  zeal  for  His  glory  are  recorded 
as  follows  :  ( ' ) 

Asa  did  that  which  was  good  and  pleasing  in  the  sight  of  his 
God,  and  he  destroyed  the  altars  of  foreign  worship,  and  the 
high  places. 

And  broke  the  statues,  and  cut  down  the  groves : 

And  he  commanded  Juda  to  seek  the  Lord  the  God  of  their 
fathers,  and  to  do  the  law,  and  all  the  commandments. 

And  he  took  away  out  of  all  the  cities  of  Juda  the  altars  and 
temples,  and  reigned  in  peace. 

He  built  also  strong  cities  in  Juda,  for  he  was  quiet,  and 
there  had  no  wars  risen  in  his  time,  the  Lord  giving  him  peace. 

And  he  said  to  Juda  :  Let  us  build  these  cities,  and  compass 
them  with  walls,  and  fortify  them  with  towers,  and  gates,  and 
bars,  while  all  is  quiet  from  wars,  because  we  have  sought  the 
Lord  the  God  of  our  fathers,  and  he  hath  given  us  peace  round 
about.  So  they  built,  and  there  was  no  hindrance  in  build- 
ing. 

And  Asa  had  in  his  army  of  men  that  bore  shields  and 
spears,  of  Juda  three  hundred  thousand  :  and  of  Benjamin  that 

(')  II     Par.   xiv..  xv, 


172  A   HISTORY   OF  THE   WORSHir   OF   GOD. 

bore  shield  and  drew  bows,  two  hundred  and  eighty  thousand  ; 
all  these  were  most  valiant  men. 

And  Zara  the  Ethiopian  came  out  against  them  with  his 
army  of  ten  hundred  thousand  men,  and  with  three  hundred 
chariots  :  and  he  came  as  far  as  Maresa. 

And  Asa  went  out  to  meet  him,  and  set  his  army  in  array 
for  battle  in  the  vale  of  Sephata,  which  is  near  Maresa. 

And  he  called  upon  the  Lord  God.  and  said  :  Lord  there  is 
no  difference  with  thee,  whether  thou  help  with  few,  or  with 
many  :  help  us  0  Lord-  our  God:  for  with  confidence  in  thee 
and  thy  name  Ave  are  come  against  this  multitude.  0  Lord, 
thou  art  our  God,  let  not  men  prevail  against  thee. 

And  the  Lord  terrified  the  Ethiopians  before  Asa  and  Juda: 
and  the  Ethiopians  fled. 

And  Asa  and  the  people  that  were  with  him,  pursued  them 
to  Gerara  :  and  the  Ethiopians  fell  even  to  utter  destruction, 
for  the  Lord  slew  them,  and  his  army  fought  against  them,  and 
they  were  destroyed.     And  they  took  abundance  of  spoils. 

And  the  Spirit  of  God  came  upon  Azarias  the  son  of  Obed. 

And  he  went  out  to  meet  Asa.  and  said  to  him  :  Hear  ye  me 
Asa,  and  all  -Juda  and  Benjamin  :  The  Lord  is  with  you,  be- 
cause you  have  been  with  him.  If  you  seek  him,  you  shall  find: 
but  if  you  forsake  him,  he  will  forsake  you. 

And  many  days  shall  pass  in  Israel  without  the  true  God, 
and  without  a  priest,  a  teacher,  and  without  the  law. 

And  when  in  their  distress  they  shall  return  to  the  Lord  the 
God  of  Israel  and  shall  seek  Him,  they  shall  find  Him. 

Do  you  therfore  take  courage,  and  let  nut  your  hands  be 
weakened  :   for  there  shall  be  a  reward  for  your  work. 

And  when  Asa  had  heard  the  words,  and  the  prophecy  of 
Azarias  the  son  of  Obed  the  prophet,  he  book  courage,  and  took 
away  the  idols  out  of  all  the  land  of  Juda,  and  out  of  Benjamin, 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  17:'» 

and  out  of  the  cities  of  Mount  Kjiliraiin,  which  he  had  taken 
and  he  dedicated  the  altar  of  the  Lord,  which  was  hefore  the 
porch  of  the  Lord. 

And  he  gathered  together  all  Juda  and  Benjamin,  and  the 
strangers  with  them  of  Ephraim,  and  Manasses.  and  Simeon  : 
for  many  were  come  over  to  him  out  of  Israel,  seeing  that  the 
Lord  his  God  was  with  him. 

And  when  they  were  come  to  Jerusalem  in  the  third  month, 
in  the  fifteenth  year  of  the  reign  of  Asa, 

They  sacrificed  to  the  Lord  in  that  day  of  the  spoils,  and  of 
the  prey,  that  they  had  brought,  seven  hundred  oxen,  and  seven 
thousand  rams. 

And  he  went  in  to  confirm  as  usual  the  covenant,  that  they 
should  seek  the  Lord  the  God  of  their  fathers  with  all  their 
heart,  and  with  all  their  soul. 

And  if  any  one,  said  he,  seek  not  the  Lord  the  God  of  Israel. 
let  him  die,  whether  little  or  great,  man  or  woman. 

And  they  swore  to  the  Lord  with  a  loud  voice  with  joyful 
shouting,  and  with  sound  of  trumpet,  and  sound  of  cornets. 

All  that  were  in  Juda  with  a  curse  :  for  with  all  their 
heart  they  swore,  and  with  all  their  will  they  sought  him,  and 
they  found  him,  and  the  Lord  gave  them  rest  round  about. 

And  the  things  which  his  father  had  vowed,  and  he  himself 
had  vowed  he  brought  into  the  house  of  the  Lord,  gold  and 
silver  and  vessels  of  divers  uses.  And  there  was  no  war  unto 
the  five  and  thirtieth  year  of  the  kingdom  of  Asa.'' 

The  piety  of  Josaphat,  fourth  king  of  Juda.  his  zeal  in  pro- 
curing the  instruction  of  his  people  in  the  law  of  God,  and  the 
manner  in  which  he  was  rewarded  are  thus  related  as  follows  in 
the  sacred  records  : 

"  And  the  Lord  was  with  Josaphat,  because  he  walked  in 
the  first  wave  of  David  his  father  :  and  trusted  not  in  Baalim. 


174  A   HISTORY   OF  THE   WORSHIP   OF   GOD. 

Hut  in  the  God  of  his  father,  and  walked  in  his  command- 
ments, and  not  according  to  the  sins  of  Israel. 

And  the  Lord  established  the  kingdom  in  his  hand,  and  all 
Juda  brought  presents  to  Josaphat :  and  he  acquired  immense 
riches,  and  much  glory. 

And  when  his  heart  had  taken  courage  for  the  ways  of  the 
Lord,  he  took  away  also  the  high  places  and  the  groves  out  of 
Juda. 

And  in  the  third  year  of  his  reign,  he  sent  of  his  princes 
Benhail,  and  Obdias,  and  Zacharias,  and  Nathanael,  and  Micheas, 
to  teach  in  the  cities  of  Juda  : 

And  with  them  the  Livites,  Semeias,  and  Nathanias,  and 
Zabadias,  and  Asael,  and  Semiramoth,  and  Jonathan,  and 
Adonias  and  Thobias,  and  Thobadonias  Livites.  and  with  them 
Elisama,  and  Joram  priests, 

And  they  taught  the  people  in  Juda,  having  with  them  the 
book  of  the  law  of  the  Lord,  and  they  went  about  all  the  cities 
of  Juda,  and  instructed  the  people. 

And  the  fear  of  the  Lord  came  upon  all  the  kingdoms  of  the 
lands,  that  were  round  about  Juda,  and  they  durst  not  make 
war  against  Josaphat."  (') 

On  account  of  his  alliance  with  Achab,  the  wicked  idolatrous 
king  of  Israel,  God  punished  Josaphat  by  permitting  him  to 
suffer  a  terrible  defeat  in  a  battle  against  the  Syrians.  On  his 
return  "Jehu  the  son  of  Hanani  the  seer  met  him,  and  said  to 
him:  Thou  helpest  the  ungodly,  and  thou  art  joined  in  friend- 
ship with  them  that  hate  the  Lord,  and  therefore  thou  didst  de- 
serve indeed  the  wrath  of  the  Lord. 

But  good  works  are  found  in  thee,  because  thou  hast  taken 
away  the  groves  out  of  the  land  of  Juda,  and  hast  prepared  thy 
heart  to  seek  the  Lord  the  God  of  thy  fathers. 

(')  II  Par.  xvii. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  17;") 

Ami  Josaphat  dwelt  at  Jerusalem,  and  be  went  out  again  to 
the  people  from  Bereabee  to  Mount  Ephraim,  and  brought  them 
hack  to  the  Lord  the  God  of  their  fathers. 

And  he  set  judges  of  the  land  in  all  the  fenced  cities  of  Juda, 
in  even-  place. 

And  charging  the  judges,  he  said:  Take  heed  what  you  do; 
for  you  exercise  not  the  judgment  of  man,  but  of  the  Lord: 
and  whatsoever  you  judge,  it  shall  redound  to  you. 

Let  the  fear  of  the  Lord  be  with  you,  and  do  all  things  with 
diligence:  for  there  is  no  iniquity  with  the  Lord  our  God,  nor 
respect  of  persons,  nor  desire  of  gifts. 

In  Jerusalem  also  Josaphat  appointed  Livites,  and  priests 
and  chiefs  of  the  families  of  Israel,  to  judge  the  judgment  and 
the  cause  of  the  Lord  for  the  inhabitants  thereof. 

And  he  charged  them,  saying:  Thus  shall  you  do  in  the  fear 
of  the  Lord  faithfully,  and  with  a  perfect  heart. 

Every  cause  that  shall  come  to  you  of  your  brethren,  that 
dwell  in  their  cities,  between  kindred  and  kindred,  wheresoever 
there  is  question  concerning  the  law,  the  commandment,  the 
ceremonies,  the  justifications:  shew  it  to  them,  that  they  may 
not  sin  against  the  Lord,  and  that  wrath  may  not  come  upon 
you  and  your  brethren;  and  so  doing  you  shall  not  sin. 

And  Amarias  the  priest  your  high-priest  shall  be  chief  in  the 
things  which  regard  God:  and  Zabadias  the  son  of  Isinahel. 
who  is  ruler  in  the  house  of  Juda,  shall  be  over  those  matters 
which  belong  to  the  king's  office;  and  you  have  before  you  the 
Livites  for  masters,  take  courage  and  do  diligently,  and  the 
Lord  will  be  with  you  in  good  things. "(') 

The  reader  must  remember  distinctly  the  admirable  prayer 
of  Solomon  to  God  on  the  great  occasion  of  the  dedication  of 
the  magnificent  temple  of  Jerusalem,  and  also  the  promise  made 

(')  II.  Par.  xix. 


17(5  A    HISTORY    OF   THE    WORSHIP    OF   OOD. 

by  the  Almighty  always  to  hear  the  prayers  of  those  who  would 
come  and  invoke  His  power  in  that  place.  The  following  re- 
lation of  an  extraordinary  event  which  occurred  in  the  days  of 
Josaphat  will  show  that  the  eyes  and  ears  of  the  Lord  were  al- 
ways attentive  upon  His  holy  house.  Let  us  also  remark  that 
Josaphat  and  his  distressed  people  offered  to  God  not  prayers 
only,  but  also  fasts,  offerings  and  sacrifices. 

"After  this  the  children  of  Moab,  and  the  children  of  Am- 
nion, and  with  them  the  Ammonites,  were  gathered  together  to 
fight  against  Josaphat. 

And  there  came  messengers,  and  told  Josaphat,  saying: 
There  cometh  a  great  multitude  against  thee  from  beyond  the 
sea,  and  out  of  Syria,  and  behold  they  are  in  Asasonthamar. 
which  is  Engaddi. 

And  Josaphat  being  seized  with  fear,  betook  himself  wholly 
to  pray  to  the  Lord,  and  he  proclaimed  a  fast  for  all  Juda. 

And  Juda  gathered  themselves  together  to  pray  to  the  Lord; 
and  all  came  out  of  their  cities  to  make  supplication  to  him. 

And  when  Josaphat  stood  in  the  midst  of  the  assembly  of 
Juda  and  Jerusalem,  in  the  house  of  the  Lord  before  the  new 
court 

He  said:  O  Lord  God  of  our  fathers,  thou  art  God  in  heaven. 
and  rulest  over  all  the  kingdoms  of  nations,  in  thy  hand  is 
strength  and  power,  and  no  one  can  resist  thee. 

Didst  not  thou  our  God  kill  all  the  inhabitants  of  this  land 
before  thy  people  Israel,  and  gayest  it  to  the  seed  of  Abraham 
thy  friend  for  ever? 

And  they  dwelt  in  it.  and  built  in  it  a  sanctuary  to  thy 
name,  saying: 

If  evils  fall  upon  us  the  sword  of  judgment,  or  pestilence, 
or  famine,  we  will  stand  in  thy  presence  before  this  house,  in 


A    HISTORY   OF  THE    WORSHIP    OF   GOD.  177 

which  thy  name  is  called    upon:  and  we  will  cry  to  thee  in  our 

afflictions,  and  thou  wilt  hear  and  save  us. 

And  now  behold  the  children  of  Amnion,  and  of  Moab,  and 
Mount  Seir,  through  whose  lands  thou  didst  not  allow  Israel  to 
pass,  when  they  came  out  of  Egypt,  but  they  turned  aside  from 
them,  and  slew  them  not. 

Do  the  contrary,  and  endeavor  to  cast  us  out  of  the  posses- 
sion which  thou  hast  delivered  to  us. 

0  our  God,  wilt  not  thou  then  judge  them?  as  for  us  we 
have  not  strength  enough  to  be  able  to  resist  this  multitude, 
which  cometh  violently  upon  us.  But  as  we  know  not  what  to 
do,  we  can  only  turn  our  eyes  to  thee. 

And  all  Juda  stood  before  the  Lord  with  their  little  ones, 
and  their  wives  and  their  children. 

And  Jahaziel  the  son  of  Zacharias,  the  son  of  Banaias.  the 
son  of  Jehiel,  the  son  of  Mathanias,  a  Levite  of  the  sons  of 
Asaph  was  there,  upon  whom  the  Spirit  of  the  Lord  came  in 
the  midst  of  the  multitude. 

And  he  said:  Attend  ye  all  Juda,  and  you  that  dwell  in  Jerusa- 
lem, and  thou  king  Josaphat:  thus  saith  the  Lord  to  you:  Fear  ye 
not,  and  be  not  dismayed  at  this  multitude:  for  the  battle  is  not 
yours,  but  God's. 

To-morrow  you  shall  go  down  against  them:  for  they  will 
come  up  by  the  ascent  named  Sis,  and  you  shall  find  them  at 
the  head  of  the  torrent,  which  is  over  against  the  wilderness  of 
Jeriu'l. 

It  shall  not  be  you  that  shall  fight,  but  only  stand  with  confi- 
dence, and  you  shall  see  the  help  of.  the  Lord  over  you,  O  Juda, 
and  Jerusalem:  fear  ye  not,  nor  be  you  dismayed:  to-morrow 
vou  shall   go  out  against  them,  and  the  Lord  shall  be  with  von. 


I  7S  \    HISTORY  OF   THE   WORSHIP   OF  GOD. 

Then  Josaphat,  and  .hula,  and  all  the  inhabitants  of  Jeru- 
salem fell  flat  on  the  ground  before  the  Lord,  and  adored  him. 

And  the  Livites  of  the  sons  of  Caath,  and  of  the  sons  of 
Core  praised  the  Lord  the  God  of  Israel  with  a  loud  voice,  on 
high. 

And  they  rose  early  in  the  morning,  and  went  out  through 
the  desert  of  Thecua:  and  as  they  were  marching,  Josaphat 
standing  in  the  midst  of  them,  said:  Hear  me  ye  men  of  Juda, 
and  all  the  inhabitants  of  Jerusalem  believe  in  the  Lord  your 
God,  and  you  shall  be  secure:  believe  his  prophets,  and  all 
things  shall  succeed  well. 

And  he  gave  counsel  to  the  people,  and  appointed  the  sing- 
ing men  of  the  Lord,  to  praise  him  by  their  companies,  and  to 
go  before  the  army,  and  with  oue  voice  to  say:  Give  glory  to  the 
Lord,  for  his  mercy  endureth  for  ever. 

And  when  they  began  to  sing  praises,  the  Lord  turned  their 
ambushes  upon  themselves,  that  is  to  say,  of  the  children  of 
Amnion,  and  of  Moab,  and  of  mount  Seir,  who  were  come  out 
to  fight  against  Juda,  and  they  were  slain. 

For  the  children  of  Ammon,  and  of  Moab.  rose  np  against 
the  inhabitants  of  mount  Seir,  to  kill  and  destroy  them:  and 
when  they  had  made  an  end  of  them,  they  turned  also  against 
one  another,  and  destroyed  one  another. 

And  when  Juda  came  to  the  watch  tower,  that  looketh  to- 
ward the  desert,  they  saw  afar  off  all  the  country,  for  a  great 
-pace,  full  of  dead  bodies,  and  that  no  one  was  left  that  could 
escape  death. 

Then  Josaphat  came,  and  all  the  people  with  him  to  take 
away  the  spoils  of  the  dead,  and  the\  found  among  the  dead 
bodies,  stuff  of  various  kinds,  andgarnients.  and  most  precious 
vessels,  and  they  took  them  tor  themselves,  Insomuch  thai  fchej 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  170 

could    Dot   carry  all,  nor   in  three  days  take  away  the  spoils,  the 
booty  was  so  great. 

And  on  the  fourth  day  they  were  assembled  in  the  Valley  of 
Blessing:  for  there  they  blessed  the  Lord,  and  therefore  they 
called  that  place  the  Valley  of  Blessing  until  this  day. 

And  every  man  of  Juda,  and  the  inhabitants  of  Jerusalem 
returned,  and  Josaphat  at  their  head,  into  Jerusalem  with  great 
joy,  because  the  Lord  had  made  them  rejoice  over  their  enemies. 

And  they  came  into  Jerusalem  with  psalteries,  and  harps, 
and  trumpets  into  the  house  of  the  Lord. 

And  the  fear  of  the  Lord  fell  upon  all  the  kingdoms  of  the 
lands  when  they  heard  that  the  Lord  had  fought  against  the 
enemies  of  Israel. 

And  the  kingdom  of  Josaphat  was  quiet,  and  God  gave  him 
peace  round  about."  (') 

Joram  was  the  name  of  the  5th  king  of  Juda,  who  succeeded 
Josaphat  his  father.  Joram  was  a  wicked  man,  who  slew  all 
his  brethren  by  the  sword,  kindled  the  anger  of  God  against 
him  by  walking  in  the  ways  of  the  kings  of  Israel,  and  this  was 
due  to  the  consequence  of  his  marriage  with  the  daughter  of 
Achab.  (2) 

Moreover  he  built  also  high  places  in  the  cities  of  Juda,  and 
he  made  the  inhabitants  of  Jerusalem  to  commit  fornication, 
and  Juda  to  transgress. 

And  there  was  a  letter  brought  him  from  Elias  the  prophet, 
in  which  it  was  written  :  Thus  saith  the  Lord  the  God  of  David 
thy  father  :  Because  thou  hast  not  walked  in  the  ways  of  Josa- 
phat thy  father  nor  in  the  ways  of  Asa  king  of  Juda, 

But  hast  walked  in  the  ways  of  the  kings  of  Israel,  and  hast 
made  Juda  and  the  inhabitants  of  Jerusalem  to  commit  fornica- 

(')  II.  Par.  xx. 
('-')  II.  Par.  xx i. 


180  A   HISTORY   OF  THE   WORSHIP   OF   GOD. 

tion,  imitating  the  fornication  of  the  house  of  Achat),  moreover 
also  thou  hast  killed  thy  brethren,  the  house  of  thy  father,  bet- 
ter  men  than  thyself. 

Behold  the  Lord  will  strike  thee  with  a  great  plague,  with 
all  thy  people,  and  thy  children,  and  thy  wives,  and  all  thy 
substance. 

And  thou  shalt  be  sick  of  a  very  grievous  disease  of  thy 
bowels,  till  thy  vital  parts  come  out  by  little  and  little  even- 
day. 

And  the  Lord  stirred  up  against  Joram  the  spirit  of  the 
Philistines,  and  of  the  Arabians,  who  border  on  the  Ethiopians. 

And  they  came  into  the  land  of  Juda,  and  wasted  it,  and 
they  carried  away  all  the  substance  that  was  found  in  the  king's 
house,  his  sons  also,  and  his  wives  :  so  that  there  was  no  son 
left  him  but  Joachaz,  who  was  the  youngest. 

And  besides  all  this  the  Lord  struck  him  with  an  incurable 
disease  in  his  bowels. 

And  as  day  came  after  day,  and  time  rolled  on.  two  whole 
years  passed  :  then  after  being  wasted  with  a  long  consumption 
so  as  to  void  his  very  bowels,  his  disease  ended  with  his  life.  *  * 
And  he  died  of  a  most  wretched  illness,  and  the  people  did  not 
make  a  funeral  for  him  according  to  the  manner  of  burning,  as 
they  had  done  for  his  ancestors. 

He  was  but  two  and  thirty  years  old  when  hej>egan  his  reign, 
and  he  reigned  eight  years  in  Jerusalem.  And  he  walked  not 
rightly,  and  they  buried  him  in  the  city  of  David  :  but  not  in 
the  sepulchres  of  the  kings.     (') 

The  following  event  in  the  life  of  Ozias,  9th  king  of  Juda, 
demonstrates  how  mind]  God  hates  those  who  attempt  to  ad  as 
his  priests  when  fchey  do  not  belong  to  the  chosen  saeerdotal 
tribe. 

i'i  II  Par.  wi. 


A    HISTORY    OF   THE    WORSHir   OF   GOD.  181 

"Hut  when  he  was  made  strong,his  heart  was  lifted  up  to  his 
destruction,  and  he  neglected  the  Lord  his  Cod  :  and  going  into 
the  temple  of  the  Lord,  he  had  a  mind  to  burn  incense  upon  the 
altar  of  incense. 

And  immediately  Azarias  the  priest  going  in  after  him,  and 
with   him   fourscore  priests  of  the  Lord,  most  valiant  men, 

Withstood  the  king,  and  said  :  It  doth  not  belong  to  fchee 
Ozias,  to  burn  incense  to  the  Lord,  but  to  the  priests,  that  is 
to  the  sons  of  Aaron,  who  are  consecrated  for  this  ministry  :  go 
out  of  the  sanctuary,  do  not  despise  :  for  this  thing  shall  not 
be  accounted  to  thy  glory  by  the  Lord  God. 

And  Ozias  was  angry,  and  holding  in  his  hand  the  censer  to 
burn  incense,  threatened  the  priests.  And  presently  there  rose 
a  leprosy  in  his  forehead  before  the  priests,  in  the  house  of  the 
Lord  at  the  altar  of  incense. 

And  Azarias  the  high  priest,  and  all  the  rest  of  the  priests 
looked  upon  him,  and  saw  the  leprosy  in  his  forehead,  and  they 
made  haste  to  thrust  him  out.  Yea,  himself  also  being  fright- 
ened, hastened  to  go  out,  because  he  has  quickly  felt  the  stroke 
of  the  Lord. 

And  Ozias  the  king  was  a  leper  unto  the  day  of  his  death, 
and  he  dwelt  in  a  house  apart,  being  full  of  the  leprosy,  for 
which  he  had  been  cast  out  of  the  house  of  the  Lord."  (') 

Section  2 — isaias. 
There  is  no  epoch  in  the  history  of  the  Jvw^  when  so  great  a 
number  of  prophets  appear  as  in  the  years  which   preceded  the 

captivity  of  Israel  in  Ninive  and  that  of  the   people  of  Juda  in 
Babylon.     Besides  Elias  and  Eliseus,  who  prophesied  chiefly  in 

the    kingdom    of    Israel,    many    other    prophets  appeared    in    the 
kingdom  of  Juda,  both  before  and  during  the  time  of  their  cap- 
(')  II  Par.  xx vi. 


182  A    HISTORY   OF   THE   WORSHir   OF  GOD. 

ii\it\  in  Babylon.  Not  to  mention  Zacharias,  stoned  to  death 
at  Jerusalem  in  the  reign  of  Joas,  and  others  whom  the  Scrip- 
tures call  simply  seers  of  prophets,  we  have  aow  come  to  the 
days  of  the  great  Isaias,  who  lived  and  prophesied  under  the 
kings  Ozias,  Jonathan,  Achas  and  Ezeehias.  As  the  people 
of  the  southern  kingdom  continued  to  imitate  the  idolatry  of 
Israel,  and  of  the  pagan  nations  around  them,  Isaias  was  sent 
to  Juda  to  exhort  them  to  do  penance,  to  announce  to  them  the 
chastisements  with  which  they  would  be  visited  from  above,  and 
especially  their  captivity  into  Babylon,  the  destruction  of  Jerusa- 
lem.and  also  their  future  return  intoJuda.  The  following  extracts 
from  his  exhortations  will  convince  us,  that  none  but  an  inspired 
man  could  speak  as  he  did: 

''Hear  0  ye  heavens,  and  give  car  0  earth,  for  the  Lord  hath 
spoken:  I  have  brought  up  children,  and  exalted  them  :  butthey 
have  despised  me. 

The  ox  knoweth  his  owner,  and  the  ass  his  master's  crib:  but 
Israel  hath  not  known  me,  and  my  people  hath  not  understood. 
Wo  to  the  sinful  nation,  a  people  laden  with  iniquity,  a  wick- 
ed seed,  ungracious  children  :  they  have  forsaken  the  Lord,  they 
have  blasphemed  the  holy  One  of  Israel,  they  are  gone  awa\ 
backwards. 

For  what  shall  I  strike  you  any  more,  you  that  increase  trans- 
gression? the  whole  head  is  sick,  and  the  whole  heart  is  sad. 

From  the  sole  of  the  foot  unto  the  top  of  the  head,  there  is 
no  soundness  therein  :  wounds  and  bruises  and  swelling  sores  : 
they  are  not  hound  up.  nor  dressed,  nor  fomented  with   oil. 

Your  land  is  desolate,  your  cities  are  burnt  with   fire:  your 

country  strangers  devour  before  your  face,  and  il    shall    be   deso- 
late as  when  wasted  by  enemies. 

And  the  daughter  of  /ion  shall  he  left  as  a  covert  in  a  vine- 


A    IUSTOKY    OF   THE    WORSHIP    OF   GOD.  L83 

yard,   and   as  a  lodge  in  a  garden  of  cucumbers,  and  as  a  city 

that   LB  laid  waste. 

Except  the  Lord  of  hosts  had  left  us  seed,  we  had  beeD  as 
Sodom,  and  we  should  have  been  like  to  Gomorrha. 

Sear  the  word  of  the  Lord,  ye  rulers  of  Sodom,  give  ear  to 
the  law  of  our  God,  ye  people  of  Gomorrha. 

To  what  purpose  do  you  offer  me  the  multitude  of  your 
victims,  saith  the  Lord?  I  am  full;  I  desire  not  holocausts  of 
rams,  and  fat  of  fatlings,  and  blood  of  calves,  and  lambs,  and 
buck  goats. 

When  you  came  to  appear  before  me,  who  required  these 
things  at  your  hands,  that  you  should  walk  in  my  courts? 

Offer  sacrifice  no  more  in  vain  :  incense  is  an  abomination  to 
me.  The  new  moons,  and  the  sabbath,  and.  other  festivals  I 
will  not  abide,  your  assemblies  are  wicked. 

My  soul  hateth  your  new  moons,  and  your  solemnities  :  they 
are  become  troublesome  to  me,  I  am  weary  of  bearing  them. 

And  when  you  stretch  forth  your  hands,  I  will  turn  away  my 
eyes  from  you  :  and  when  you  multiply  prayer,  I  will  not  hear  : 
for  your  hands  are  full  of  blood. 

Wash  yourselves,  be  clean,  take  away  the  evil  of  your  devices 
from  my  eyes :  cease  to  do  perversely. 

Learn  to  do  well  :  seek  judgment,  relieve  the  oppressed,  judge 
for  the  fatherless,  defend  the  widow. 

And  then  come,  and  accuse  me,  saith  the  Lord  :  if  your  sins 
be  as  scarlet,  they  shall  be  made  as  white  as  snow:  and  if  they 
be  red  as  crimson,  they  shall  be  white  as  wool. 

If  you  be  willing,  and  will  hearken  to  me,  you  shall  eat  the 
g I  things  of  the  land. 

But  if  you  will  not.  and  will  provoke  me  to  wrath:  the 
sword  shall  devour  you.  because  the  mouth  of  the  Lord  hath 
spoken  it. 


184  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

How  is  the  faithful  city,  that  was  full  of  judgment,  become 
a  harlot?  justice  dwelt  in  it,  but  now  murderers. 

Thy  silver  is  turned   into  dross:    thy  wine  is  mingled  with 

water. 

Thy  princes  are  faithless,  companions  of  thieves  :  they  all 
love  bribes,  they  run  after  rewards.  They  judge  not  for  the 
fatherless:  and  the  widow's  cause  cometh  not  in  to  them. 

Therefore  saith  the  Lord  the  God  of  hosts  the  mighty  One 
of  Israel  :  Ah  !  I  will  comfort  myself  over  my  adversaries,  and 
I  will  be  revenged  of  my  enemies. 

And  I  will  turn  my  hand  to  thee,  and  I  will  clean  purge  away 
thy  dross,  and  I  will  take  away  all  thy  tin. 

And  I  will  restore  thy  judges  as  they  were  before,  and  thy 
counsellors  as  of  old  ;  after  this  thou  shalt  be  called  the  city  of 
the  just,  a  faithful  city. 

Zion  shall  be  redeemed  in  judgment,  and  they  shall  bring 
her  hack  in  justice: 

And  he  shall  destroy  the  wicked,  and  the  sinners  together: 
and  they  that  have  forsaken  the  Lord,  shall  be  consumed. 

For  they  shall  be  confounded  for  the  idols,  to  which  they 
have  sacrificed  :  and  you  shall  be  ashamed  of  the  gardens,  which 
you  had  chosen. 

When  you  shall  be  as  an  oak  with  the  leaves  falling  off  :  and 
as  a  garden  without  water. 

And  your  strength  shall  be  as  the  ashes  of  tow,  and  your 
work  as  a  spark  :  and  both  shall  burn  together,  and  there  shall 
be  none  to  quench  it."   (') 

Isaias  addressed  Ins  warnings  and  rebukes  not  only  to  the 
Jewish  nation  in  general,  hut  also  to  the  ancients,  tot  lie  princes, 
nay  tot  he  proud  women  of  Zion. 

('I    Is.   r.    i. 


A    HISTORY    OF    THE    WORSHIP    OP    OOD.  L85 

■•  The  Lord  standeth  up  to  judge,  and  he  standetli  i<>  judge 
the  people. 

The  Lord  will  enter  into  judgment  with  the  ancients  of  hie 
people,  and  its  princes:  for  you  have  devoured  the  vineyard,  and 

the  spoil  of  tlif  pooi'  is  in  your  house. 

Why  do  you  consume  my  people,  and  grind  the  laces  of  tin' 
poor,  saith  the  Lord  the  (rod  of  hosts? 

And   the   Lord   said:    Because   the   daughters   of    Zion    arc 

haughty,  and  have  walked  with  stretched  out  necks,  and  wan- 
ton glances  of  their  eves,  and  made  a  noise,  as  they  walked  with 
their  feet,  and  moved  in  a  set  pace. 

The  Lord  will  make  bald  the  crown  of  the  head  of  the  daugh- 
ters of  Zion,  and  the  Lord  will  discover  their  hair. 

In  that  day  the  Lord  will  take  away  the  ornaments  of  shoe.-, 
and  little  moons. 

And  chains,  and  necklaces,  and  bracelets,  and  bonnets, 

And  bodkins,  and  ornaments  of  the  leas,  and  tablets,  and 
sweet  halls,  and  ear  rings. 

And  rings,  and  jewels  hanging  on  the  forehead, 

And  changes  of  apparel,  and  short  cloaks,  and  tine  linen, 
aud  crisping  pins, 

And  looking  glasses,  and  lawns,  and  headbands,  and  fine 
veils. 

And  instead  of  a  sweet  smell  there  shall  lie  stench,  and  in- 
stead of  a  girdle,  a  cord,  and  instead  of  curled  hair,  baldness, 
and  instead  of  a  stomacher,  haircloth. 

Thy  fairest  men  also  shall  fall  by  the  sword,  and  thy  valiant 
ones  in  battle. 

And  her  gates  shall  lament  and  mourn,  and  she  shall  sit 
desolate  on  the  ground."  (') 

(')  Is.,  c.  iii. 


186  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

The  following  passagt-  of  Isaias  shows  how  God  under  tin-  <>1<1 
dispensation  was  not  satisfied  with  external  worship,  but  re- 
quired of  this  people  sincerity,  works  of  mercy,  and  true  god- 
liness. 

"Cry,  cease  not,  lift  up  thy  voice  like  a  trumpet,  and  show 
my  people  their  wicked  doings,  and  the  house  of  Jacob  their 
sins.  For  they  seek  nie  from  day  to  day,  and  desire  to  know 
my  ways.     *     *     *     they  ask  of  me  the  judgments   of  justice. 

*  *  Why  have  we  fasted  and  Thou  hast  not  regarded. 
Why  have  we  humbled  our  souls,  and  Thou  hast  not  taken  no- 
tice? Behold  in  the  day  of  our  fast  your  own  will  is  found, 
and  you  exact  of  all  your  debtors. 

Behold  you  fast  for  debates  and  strife,  and  strike  with  the  list 
wickedly.  Do  not  fast  as  you  have  done  until  this  day,  to  make 
your  cry  to  be  heard  on  high. 

Is  this  such  a  fast,  as  I  have  chosen:  for  a  man  to  afflict  hie 
soul  for  a  day?  is  this  it,  to  wind  his  head  about  like  a  circle, 
and  to  spread  sackcloth  and  ashes?  wilt  thou  call  this  a  fa- 1, 
and  a  day  acceptable  to  the  Lord? 

Is  not  this  rather  the  fast  that  I  have  chosen?  loose  the  bands 
of  wickedness,  undo  the  bundles  that  oppress,  let  them  that  are 
broken  go  free,  and  break  asunder  every  burden. 

Deal  thy  bread  to  the  hungry,  and  bring  the  needy  and  the 
harhourless  into  thy  house:  when  thou  shalt  see  one  naked, 
cover  him,  and  despise  not  thy  own  flesh. 

Then  shall  thy  light  break  forth  as  the  morning,  and  thy 
health  shall  speedily  arise,  and  thy  justice  shall  go  before  thy 
face,  and  the  glory  of  the  Lord  shall  gather  thee  up. 

Then  shalt  thou   call,   and    the    Lord    shall    hear:   thou    shalt 

cry,  and   he  shall   Bay:   Here   I  am:  if  thou  wilt  take  away  the 

chain  out  of  the  midst  of  thee,  and  cease  to  -tivteh  out  the  fin- 
ger, and  to  speak  that   which  LB  g I  for  nothing. 


A    HISTORY    OF   THE    WORSHIP    OF    GOD.  ls< 

When  thou  slialt  pour  out  thy  soul  fo  the  hungry,  and  shall 
satisfy  the  afflicted  soul,  then  shall  thy  ligW  rise  up  in  dark- 
ness and  thy  darkness  shall  be  as  the  noon  day. 

And  the  Lord  will  give  thee  rest  continually,  and  will  till 
thy  soul  with  brightness,  and  deliver  thy  hones,  and  thou  shalt 
be  like  a  watered  garden,  and  like  a  fountain  of  water,  whose 
waters  shall  not  fail. 

And  the  places  that  have  been  desolate  for  ages  shall  be  built 
in  thee:  thou  shalt  raise  up  the  foundations  of  generation  and 
generation:  and  thou  shalt  be  called  the  repairer  of  the 
femes,  turning  the  paths  into  rest. 

If  thou  turn  away  thy  foot  from  the  sabbath,  from  doing 
thy  own  will  in  my  holy  day,  and  call  the  sabbath  delightful, 
and  the  holy  of  the  Lord  glorious,  and  glorify  him,  while  thou 
dost  not  thy  own  ways,  and  thy  own  will  is  not  found,  to  speak 
a  word : 

Then  shalt  thou  be  delighted  in  the  Lord,  and  I  will  lift 
thee  up  above  the  high  places  of  the  earth,  and  will  feed  thee 
with  the  inheritance  of  Jacob  thy  father:  for  the  mouth  of  the 
Lord  hath  spoken  it."  (') 

Section  3.     king  ezechias — his   zeal   for  the    glob?    ob 

god — god  rewards  him  by  destroying  the  arms 

of  the  assyrians. 

"Now  Ezechias  began  to  reign,  when  he  was  five  and  twenty 
years  old,  and  he  reigned  nine  and  twenty  years  in  .Jerusalem: 
the  name  of  his  mother  was  Abia,  the  daughter  of  Zacharias. 

And  he  did  that  which  was  pleasing  in  the  sight  of  the  Lord, 
according  to  all  that  David  his  father  had  done. 

In  the  first  year  and  month  of   his  reign  he  opened  the  doors 
of  the  house  of  the  Lord,  and'repaired  them. 
(')  Is.lviii  . 


188  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

And  he  brought   the  priests   and   the  Levites,  and   assembled 
them  in  the  east  street. 

And  lie  said  to  them:    Hear  me,  ye  Levites.  and  be  Sanctified, 

purify  the  bouse  of  the  Lord  the  God  of  your  fathers,  and  take 
away  all  filth  out  of  the  sanctuary. 

Our  fathers  have  sinned  and  done  evil  in  the  sight  of  the 
Lord  God,  forsaking  him:  they  have  turned  away  their  faces 
from  the  tabernacle  of  the  Lord,  and  turned  their  backs. 

They  have  shut  up  the  doors  that  were  in  the  porch,  and  put 
out  the  lamps,  and  have  not  burnt  incense,  nor  offered  holo- 
causts in  the  sanctuary  of  the  God  of  Israel. 

Therefore  the  wrath  of  the  Lord  hath  been  stirred  up  against 
Juda  and  Jerusalem,  and  he  hath  delivered  them  to  trouble, 
and  to  destruction,  and  to  be  hissed  at.  as  you  see  with  your 
eyes. 

Behold,  our  fathers  are  fallen  by  the  sword,  our  sons,  and 
our  daughters  and  wives  are  led  away  captives  for  this  wicked- 
ness. 

Now  therefore  I  have  a  mind  that  we  make  a  covenant  with 
the  Lord  the  God  of  Israel,  and  he  will  turn  away  the  wrath  of 
his  indignation  from  us. 

M  v  miiis.  he  not  negligent:  the  Lord  hath  chosen  you  to 
stand  before  him,  and  to  minister  to  him,  and  to  worship  him, 
and  to  burn  incense  to  him. 

Then  the  Levites  arose,  Mahath  the  son  of  Amasia.  and  Joel 
the  son  of  A/.arias,  of  the  sons  of  Caath:  and  of  the  sous  of 
Merari,  ('is  the  son  of  Abdi,  and  Azarias  the  son  of  Jalaleel. 
And  of  the  sons  of  ( Jersoii,  ,loah  the  son  of  Zenmia.  and  Eden 
the  son  of  Joah. 

And  of  the  sons  of  Klisaphan.  Samri.  and  Jahiel.  Also  of 
the  sons  of  Asaph.  Xacharias.  ami  Mathanias. 


k    HISTORY   OF  THE   WORSHIP  OF  GOD.  L89 

And  of  tlic  sons  of  Heman,  Jahiel,  and  Semei:  and  of  the 
sons  of  [dithun,  Semeias,  and  Oziel. 

And  they  gathered  together  their  brethren,  and  sanctified 
themselves,  and  went  in  according  to  the  commandment  of  the 

king,  and  the  precept  of  the  Lord,  to  purity  the  bouse  of  God. 

And  the  priests  went  into  the  temple  of  the  Lord  to  sanctity 
it,  and  brought  out  all  the  uncleanness  that  they  found  within 
to  the  entrance  of  the  house  of  the  Lord,  and  the  Levites  took 
it  away,  and  carried  it  out  abroad  to  the  torrent  Cedron. 

And  they  began  to  cleanse  on  the  first  day  of  the  first  month, 
and  on  the  eighth  day  of  the  same  month  they  came  into  the 
porch  of  the  temple  of  the  Lord,  and  they  purfied  the  temple  in 
eight  days,  and  on  the  sixteenth  day  of  the  same  month  they 
finished  what  they  had  begun. 

And  they  went  in  to  king  Ezechias,  and  said  to  him:  We 
have  sanctified  all  the  house  of  the  Lord,  and  the  altar  of  holo- 
caust, and  the  vessels  thereof,  and  the  table  of  proposition  with 
all  its  vessels. 

And  all  the  furniture  of  the  temple,  which  king  Achaz  in 
his  reign  had  defiled,  after  his  transgression:  and  behold  they 
are  all  set  forth  before  the  altar  of  the  Lord. 

And  king  Ezechias  rising  early,  assembled  all  the  rulers  of 
the  city,  and  went  up  into  the  house  of  the  Lord: 

And  they  offered  together  seven  bullocks,  and  seven  rams, 
and  seven  lambs,  and  seven  he-goats,  for  sin,  for  the  kingdom, 
for  the  sanctuary,  for  Juda:  and  he  spoke  to  the  priests,  thesons 
of  Aaron,  to  offer  them  14)011  the  altar  of  the  Lord. 

Therefore  they  killed  the  bullocks,  and  the  priests  took  the 
blood,  and  poured  it  upon  the  altar,  they  killed  also  the  rams, 
and  their  blood  they  poured  also  upon  the  altar,  and  they  killed 
the  lambs,  and  poured  the  blood  upon  the  altar. 


190  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

And  they  brought  the  lie-goats  for  sin  before  the  king,  and 
the  whole  multitude,  and  they  laid  their  hands  upon  them. 

And  the  priests  immolated  them,  and  sprinkled  their  blood 
before  the  altar  for  an  expiation  of  all  Israel:  for  the  king 
had  commanded  that  the  holocaust  and  the  sin  offering  should 
be  made  for  all  Israel. 

And  he  set  the  Levites  in  the  house  of  the  Lord  with  cym- 
bals, and  psalteries,  and  harps  according  to  the  regulation  of 
David  the  king,  and  of  Gad  the  seer,  and  of  Nathan  the 
prophet:  for  it  was  the  commandment  of  the  Lord  by  the  hand 
of  his  prophets. 

And  the  Levites  stood,  with  the  instruments  of  David,  and 
the  priests  with  trumpets. 

And  Ezechias  commanded  that  they  should  offer  holocausts 
upon  the  altar:  and  when  the  holocausts  were  offered,  they  be- 
gan to  sing  praise  to  the  Lord,  and  to  sound  with  trumpets,  and 
divers  instruments  which  David  the  king  of  Israel  had  prepared. 

And  all  the  multitude  adored,  and  the  singers,  and  the  trum- 
peters, were  in  their  office,  till  the  holocaust  was  finished. 

And  when  the  oblation  was  ended,  the  king,  and  all  that 
were  with  him  bowed  down,  and  adored. 

And  Ezechias,  and  the  princes,  commanded  the  Levites  to 
praise  the  Lord  with  the  words  of  David,  and  Asaph  the  Beer: 
and  they  praised  him  with  great  joy  and  bowing  the  knee 
adored. 

And  Ezechias  added,  and  said:  You  have  filled  your  hands 
to  the  Lord,  come  now,  and  ofi'er  victims,  and  praises  in  the 
house  of  the  Lord.  And  all  the  multitude'  offered  victims,  and 
praises,  and  holocausts  with  a  devout  mind. 

And  the  number  of  the  holocausts,  which  the  multitude 
oll'eivd,  was  seventy  bullocks,  a  hundred  rams,  and  two  hun- 
dred lambs. 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  101 

And  they  consecrated  to  the   Lord  six   hundred  oxen,  and 

three  thousand  sheep. 

But  the  priests  were  few,  and  were  not  enough  to  flay  the 
holocausts,  wherefore  the  Levites  their  brethren  helped  them, 
till  the  work  was  ended,  and  other  priests  were  sanctified:  for 
the  Levites  are  sanctified  with  an  easier  manner  than  the  priests. 

So  there  were  many  holocausts  offered,  and  the  fat  of  peace- 
offerings,  and  the  libations  of  the  holocausts:  and  the  service  of 
the  house  of  the  Lord  was  completed. 

And  Ezechias,  and  all  the  people  rejoiced  because  the  minis- 
try of  the  Lord  was  accomplished.  For  the  resolution  of  doing 
this  thing  was  taken  suddenly.''  (') 

And  Ezechias  sent  to  all  Israel  and  Juda:  and  he  wrote  let- 
ters to  Ephraim  and  Manasses,  that  they  should  come  to  the 
house  of  the  Lord  in  Jerusalem,  and  keep  the  Phase  to  the  Lord 
the  God  of  Israel. 

For  the  king  taking  counsel  and  the  princes,  and  all  the  as- 
sembly of  Jerusalem,  decreed  to  keep  the  Phase  the  second 
month. 

For  they  could  not  keep  it  in  its  time:  because  there  were 
not  priests  enough  sanctified,  and  the  people  was  not  as  \<t 
gathered  together  to  Jesusalem. 

And  the  thing  pleased  the  king,  and  all  the  people. 

And  they  decreed  to  send  messengers  to  all  Israel  from  Ber- 
sabee  even  to  Dan,  that  they  should  come,  and  keep  the  Phase 
to  the  Lord  the  God  of  Israel  in  Jerusalem:  for  many  had  not 
kept  it  as  it  is  prescribed  by  the  law. 

And  the  posts  went  with  letters  by  commandment  of  the 
king,  and  his  princes,  to  all  Israel  and  .luda,  proclaiming  ac- 
cording to  the  king's  orders:  Ye  children  of  Israel  turn  again 

(')  II  Par.  xxix. 


192  A    HISTORY    OF   THE    WORSHir    OF   GOD. 

to  the  Lord  the  God  of  Abraham,  and  of  Isaac,  and  of  Israel: 
and  he  will  return  to  the  remnant  of  you  that  have  escaped  the 
hand  of  the  king  of  the  Assyrians. 

He  not  like  your  fathers,  and  brethren,  who  departed  from 
the  Lord  the  God  of  their  fathers,  and  he  hath  given  them  up 
to  destruction,  as  you  see. 

Harden  not  your  necks,  as  your  fathers  did:  yield  yourselves 
to  the  Lord,  and  come  to  his  sanctuary,  which  he  hath  sancti- 
fied forever:  serve  the  Lord  the  God  of  your  fathers,  and  the 
wrath  of  his  indignation  shall  be  turned  away  from  you. 

For  if  you  turn  again  to  the  Lord:  your  brethren  and  child- 
ren shall  find  mercy  before  their  masters,  that  have  led  them 
away  captive,  and  they  shall  return  into  this  land:  for  the  Lord 
your  God  is  merciful,  and  will  not  turn  away  his  face  from  you, 
if  you  return  to  him. 

So  the  posts  went  speedily  from  city  to  city,  through  the  land 
of  Ephraim,  and  of  Manasses,  even  to  Zabulon.  whilst  they 
laughed  at  them  and  mocked  them. 

Nevertheless  some  men  of  Aser.  and  of  Manasses.  and  of 
Zabulon,  yielding  to  the  counsel,  came  to  Jerusalem. 

But  the  hand  of  the  Lord  was  in  Juda,  to  give  them  one 
heart,  to  do  the  word  of  the  Lord,  according  to  the  command- 
ment of  the  king,  and  of  the  princes. 

And  much  people  were  assembled  to  Jerusalem  to  celebrate 
the  solemnity  of  the  unleavened  bread  in  the  second  month  : 

And  they  arose  and  destroyed  the  altars  that  were  in  Jeru- 
salem, and  took  away  all  the  things  in  which  incense  was  lumit 
to  idols,  and  casl  them  into  the  torrent  Oedron. 

And  they  immolated  the  Phase  on  the  fourteenth  day  of  the 
second  month.  And  the  priests  and  the  Levites  being  at  length 
sanctified  offered  holocausts  in  the  house  of  the  Lord. 

And   they  Btood   in   their  order  according  to  the  disposition 


A    HISTORY   OF  THE   WORSHIT   OF  GOD.  193 

and  law  of  Moses  the  man  of  God  :  but  the  priests  received  the 
blood  which  was  to  be  poured  out,  from  the  hands  of  the  Le- 
vites, 

Because  a  great  number  were  not  sanctified  :  and  therefore 
the  Levites  killed  tbe  Phase  for  them,  that  came  not  in  time  to 
be  sanctified  to  the  Lord. 

For  a  great  part  of  the  people  from  Ephriam,  and  Manasses, 
and  Issachar.  and  Zabulon,  that  had  not  been  sanctified,  ate  the 
Phase,  otherwise  than  it  is  written  :  and  Ezechias  prayed  for 
them,  saying  :  The  Lord  who  is  good  will  shew  mercy 

To  all  them,  who  with  their  whole  heart  seek  the  Lord  the 
Clod, of  their  fathers  :  and  will  not  impute  it  to  them  that  they 
are  not  sanctified. 

And  the  Lord  heard  him,  and  was  merciful  to  the  people. 

And  the  children  of  Israel,  that  were  found  at  Jerusalem, 
kept  the  feast  of  unleavened  bread  seven  days  with  great  joy, 
praising  the  Lord  every  day  :  the  Levites  also  and  the  priests 
with  instruments,  that  agreed  to  their  office. 

And  Ezechias  spoke  to  the  heart  of  all  the  Levites,  that  had 
good  understanding  concerning  the  Lord  :  and  they  ate  during 
the  seven  days  of  the  solemnity,  immolating  victims  of  peace- 
offerings,  and  praising  the  Lord  the  God  of  their  fathers.    ■ 

And  it  pleased  the  whole  multitude  to  keep  other  seven  days  : 
which  they  did  with  great  joy. 

For  Ezechias  the  king  of  Juda  had  given  to  the  multitude  a 
thousand  bullocks,  and  seven  thousand  sheep  :  and  the  princes 
had  given  the  people  a  thousand  bullocks,  and  ten  thousand 
sheep  :  and  a  great  number  of  priests  was  sanctified. 

And  all  the  multitude  of  Juda  with  the  priests  and  Levites, 
and  all  the  assembly,  that  came  out  of  Israel  ;  and  the  prose- 
lytes of  the  land  of  Israel,  and  that  dwelt  in  Juda  wrere  full  of 
joy.  u 


l'.ll  A   HISTORY   OF   THE   WORSHIP   OF  GOD. 

And  there  was  a  great  solemnity  in  Jerusalem,  Buch  as  had 
not beenin  that  city  since  the  time  of  Solomon  the  son  of  David, 
king  of  Israel. 

And  the  priests  and  the  Levites  rose  up  and  blessed  the 
people  :  and  their  voice  was  heard:  and  their  prayer  came  to 
i  he  holy  dwelling  place  of  heaven. 

And  when  these  things  had  been  duly  celebrated,  all 
Israel  that  were  found  in  the  cities  of  Juda.  went  out.  and  they 
broke  the  idols,  and  cut  down  the  groves,  demolished  the  high 
places,  and  destroyed  the  altars,  not  only  out  of  all  Juda  and 
Benjamin,  but  out  of  Ephriam  also  ami  Manasses,  till  they  had 
utterly  destroyed  them  :  then  all  the  children  of  Israel  returned 
to  their  possessions  and  cities.  And  Ezechias  appointed  com- 
panies of  the  priests  and  the  Livites  by  their  courses,  every  man 
in  his  own  office,  to  wit,  both  of  the  priests  and  of  the  Livites, 
for  holocausts,  and  for  peace-offerings,  to  minister  and  to  praise. 
and  to  sing  in  the  gates  of  the  camp  of  the  Lord. 

And  the  king's  part  was,  that  of  his  proper  substance  the 
holocaust  should  be  offered  always  morning  and  evening,  and  on 
the  sabbaths,  and  the  new  moons  and  the  other  solemnities,  as 
it  is  written  in  the  law  of  Moses. 

He  commanded  also  the  people  that  dwelt  in  Jerusalem,  to 
give  to  the  priests,  and  the  Levites,  their  portion  that  they 
might  attend  to  the  law  of  the  Lord. 

Winch  when  it  was  noised  abroad  in  the  ears  of  lite  people, 
the  children  id'  Israel  offered  in  abundance  t  he  first-fruits  of 
corn,  wine,  and  oil,  and  honey:  and  brought  the  tithe  of  all 
things  which  the  ground  bringeth  forth. 

Moreover  the  children  of  Israel  and  .hula,  thai  dwelt  in  the 
cities  of  Juda,  brought  in  the  tithes  of  <>\en.  and  sheep,  and  the 
tithes  of  holy  things,  which  they  had  vowed  to  the  Lord  their 
God  :   and  carrying  them  all.  made  inan\   heap-. 


A    HISTORY   OF  THE   WORSHir   OF   GOD.  L95 

In  the  third  month  they  began  to  lay  the  foundation-  <>r 
the  heaps,  and  in  the  seventh  month  they  finished  them. 

And  when  Ezechiae  and  his  princes  came  in.   they  saw  the 

heaps,  and  they  blessed  the  Lord  and  the  people  of  Israel. 

And  Ezechias  asked  the  priests  and  the  Levites,  why  the  heaps 
lay  so. 

Azarias  the  chief  priest  of  the  race  of  Sadoc  answered  him, 
saying  :  Since  the  first-fruits  began  to  be  offered  in  the  house  of 
the  Lord,  we  have  eaten,  and  have  been  rilled,  and  abundance  is 
left,  because  the  Lord  hath  blessed  his  people  :  and  of  that 
which  is  left  is  this  great  store  which  thou  seest. 

Then  Ezechias  commanded  to  prepare  store-houses  in  the 
house  of  the  Lord.     And  when  they  had  done  so, 

They  brought  in  faithfully  both  the  first-fruits,  and  the 
tithes,  and  all  they  had  vowed.  And  the  overseer  of  them  was 
Chonenias  the  Levite,  and  Semei  his  brother  was  the  second. 

And  after  him  Jehiel,  and  Azarias,  and  Nahath,  and  Asael, 
and  Jerimoth,  and  Jozabad,  and  Eliel,  and  Jesmachias,  and 
Mahath,  and  Banaias,  overseers  under  the  hand  of  Chonenias, 
and  Semei  his  brother,  by  the  commandment  of  Ezechias  the 
king,  and  Azarias  the  high-priest  of  the  house  of  God,  to  whom 
all  things  appertained. 

But  Core  the  son  of  Jemna  the  Levite,  the  porter  of  the  east 
gate,  was  overseer  of  the  things  which  were  freely  offered  to  the 
Lord,  and  of  the  first-fruits  and  the  things  dedicated  for  the 
holy  of  holies. 

And  under  his  charge  were  Eden,  and  Benjamin,  Jesue,  and 
Seineias,  and  Amarias,  and  Sechenias,  in  the  cities  of  the  priests, 
to  distribute  faithfully  portions  to  their  brethren,  both  little  and 
great :  , 

Besides  the  males  from  three  years  old  and  upward,  to  all 
that  went  into   the   temple  of  the  Lord,  and  whatsoever  there 


196  A   HISTORY   OF   THE   WORSHIP   OF  GOD. 

was  need  of  in  the  ministry,  and  their  offices  according  to  their 
courses,  day  by  day. 

To  the  priests  by  their  families,  and  to  the  Levites  from  the 
twentieth  year  and  upward,  by  their  classes  and  companies. 

And  to  all  the  multitude,  both  to  their  wives,  and  to  their 
children  of  both  sexes,  victuals  were  given  faithfully  out  of  the 
things  that  had  beeu  sanctified. 

Also  of  the  sons  of  Aaron  who  wen-  in  the  fields  and  in 
the  suburbs  of  each  city,  there  were  men  appointed,  to  distribute 
portions  to  all  the  males,  among  the  priests  and  the  Levites. 

So  Ezechias  did  all  things  which  we  have  said  in  all  Juda, 
and  wrought  that  which  was  good  and  right  and  truth  before 
the  Lord  his  God. 

In  all  the  service  of  the  ministry  of  the  house  of  the  Lord 
according  to  the  law  and  the  ceremonies,  desiring  to  seek  his 
God  with  all  his  heart,  and  he  did  it  and  prospered. (') 

Almighty  God  whom  Ezechias  served  so  well,  did  not  forget 
him  when  Sennacherib,  laying  siege  to  Jerusalem  threatened  to 
destroy  it. 

W  e  transcribe  this  history  as  we  find  it  in  the  book  of 
Isaias.  (a) 

"And  it  came  to  pass  in  the  fourteenth  year  of  king  Ezechias. 
that  Sennacherib  king  of  the  Assyrians  came  up  against  all  the 
fenced  cities  of  Juda,  and  took  them. 

And  the  king  of  the  Assyrians  sent  Rabsaces  from  Lachis  to 
Jerusalem,  to  king  Ezechias  with  a  great  army,  and  he  stood  by 
the  conduit  of  the  upper  pool  in  the  way  of  the  Fuller's  field. 

And  there  went  out  to  him  Eliacim  the  son  of  Helcias,  who 

was  over  the  house,  and  Solma  the  scribe,  and  .Joahe  the  son   of 
Asaph  the  recorder. 

O  II  Par.  \.\xi. 

(")  Ih.  c.  xxxvi,  xxxvii. 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  l'.)7 

Ami  Rabsaces  said  to  them:  Tell  Ezechias:  Thus  saith  tin- 
great  king,  the  king  of  the  Assyrians  :  What  is  this  confidence 
wherein  thou  trustest  ? 

Or  with  what  counsel  or  strength  dost  thou  prepare  for  war  ? 
on  whom  dost  thou  trust,  that  thou  art  revolted  from  me  ? 

Lo,  thou  trustest  upon  this  broken  staff  of  a  reed,  upon  Egypt: 
upon  which  if  a  man  lean,  it  will  go  into  his  hand,  and  pierce  it  : 
so  is  Pharao  king  of  Egypt  to  all  that  trust  in  him. 

But  if  thou  wilt  answer  me :  We  trust  in  the  Lord  our  God  : 
is  it  not  he  whose  high  places  and  altars  Ezechias  hath  taken 
away,  and  hath  said  to  Juda  and  Jerusalem  :  You  shall  worship 
before  this  altar  ? 

And  now  deliver  thyself  up  to  my  lord  the  king  of  the  Assy- 
rians, and  I  will  give  thee  two  thousand  horses,  and  thou  wilt 
not  be  able  on  thy  part  to  find  riders  for  them. 

And  how  wilt  thou  stand  against  the  face  of  the  judge  of  one 
place,  of  the  least  of  my  master's  servants  ?  But  if  thou  trust 
in  Egypt,  in  chariots  and  in  horsemen  : 

And  am  I  now  come  up  without  the  Lord  against  this  land, 
to  destroy  it  ?  The  Lord  said  to  me  :  Go  up  against  this  land, 
and  destroy  it. 

And  Eliacim,  and  Sobna,  and  Johe  said  to  Rabsaces  :  Speak 
to  thy  servants  in  the  Syrian  tongue:  for  we  understand  it:  speak 
not  to  us  in  the  Jews'  language  in  the  hearing  of  the  people, 
that  are  upon  the  wall. 

And  Rabsaces  said  to  them  :  Hath  my  master  sent  me  to  thy 
master  and  to  thee,  to  speak  all  these  words  ;  and  not  rather  to 
the  men  that  sit  on  the  wall ;  that  they  may  eat  their  own  dung, 
and  drink  their  urine  with  you  ? 

Then  Rabsaces  stood,  and  cried  out  with  a  loud  voice  in  the 
Jews'  language,  and  said  :  Hear  the  words  of  the  great  king,  the 
king  of  the  Assyrians. 


1(J8  A   HISTORY   OF   THE    WORSHIP   OF  GOD. 

Thus  saith  the  king  :  Let  not  Ezechias  deceive  yon,  for  he 

shall  not  be  able  to  deliver  you. 

And  let  not  Ezechias  make  you  trust  in  the  Lord,  saying  : 
The  Lord  will  surely  deliver  us,  and  this  city  shall  not  be  given 
into  the  hands  of  the  king  of  the  Assyrians. 

Do  not  hearken  to  Ezechias :  for  thus  said  the  king  of  the 
Assyrians:  Do  with  me  that  which  is  for  your  advantage,  and 
come  out  to  me,  and  eat  ye  every  one  of  his  vine,  and  every 
one  of  his  fig-tree,  and  drink  ye  every  one  the  water  of  his 
cistern, 

Till  I  come  and  take  you  away  to  a  land,  like  to  your  own.  a 
land  of  corn  and  of  wine,  a  land  of  bread  and  vineyards. 

Neither  let  Ezechias  trouble  you,  saying :  The  Lord  will 
deliver  us.  Have  any  of  the  gods  of  the  nations  delivered  their 
land  out  of  the  hand  of  the  king  of  the  Assyrians  ? 

Where  is  the  god  of  Emath  and  of  Arphad?  where  is  the 
god  of  Sepharvaim?  have  they  delivered  Samaria  out  of  my 
hand? 

Who  is  there  among  all  the  gods  of  these  lands,  thai  hath 
delivered  his  country  out  of  my  hand,  that  the  Lord  may  de- 
liver Jerusalem  out  of  my  hand? 

And  they  held  their  peace,  and  answered  him  not  a  word. 
For  the  king  had  commanded,  saying  :  Answer  him  not. 

And  Eliacim  the  son  of  Helcias,  that  was  over  the  house, 
ami  Sobna  the  scribe,  and  Joahe  the  son  of  Asaph  the  recorder, 
went  in  to  Ezechias  with  their  garments  rent,  and  told  him 
the  words  of  Uabsaces. 

And  it  came  to  pass,  when  king  Kzechias   had    heard  it.  that 

he  rent  his  garments  and  covered  himself   with   Backcloth,  and 

went  into  the  house  of  tin1  Lord. 

Ami  he  sent  Eliacim  who  was  over  the  house,  and  Sobna  the 


A   HISTORY   OF   THE   WORSHIF   OF   GOD.  1(.»(.) 

scribe,  and  I  he  ancients  of  the  priests  covered  with  sackcloth, 
to  Isaias  the  son  of  Amos  the  prophet. 

And  they  said  to  him:  Thus  saith  Ezechias:  This  day  is  a  day 
of  tribulation,  and  of  rebuke,  and  of  blasphemy  :  for  the 
children  are  come  to  the  birth,  and  there  is  not  strength  to 
bring  forth. 

It  may  be  the  Lord  thy  God  will  hear  the  words  of  Rabsaces, 
whom  the  king  of  the  Assyrians  his  master  hath  sent  to  blas- 
pheme  the  living  God,  and  to  reproach  with  words  which  the 
Lord  thy  Clod  hath  heard  :  wherefore  lift  up  thy  prayer  for  the 
remnant  that  is  left. 

And  the  servants  of  Ezechias  came  to  Isaias. 

And  Isaias  said  to  them  :  Thus  shall  you  say  to  your  master: 
Thus  saith  the  Lord  :  Be  not  afraid  of  the  words  that  thou 
hast  heard,  with  which  the  servants  of  the  king  of  the  Assy- 
rians have  blasphemed  me. 

Behold,  I  will  send  a  spirit  upon  him,  and  he  shall  hear  a 
message,  and  shall  return  to  his  own  country,  and  I  will  cause 
him  to  fall  by  the  sword  in  his  own  country. 

And  Rabssaces  returned, and  found  the  king  of  the  Assyrians 
besieging  Lobna.  For  he  had  heard  that  he  was  departed  from 
Lachis. 

And  he  heard  say  about  Tharaca  the  king  of  Ethiopia:  He  is 
come  forth  to  right  against  thee.  And  when  he  heard  it, 
he  sent  messengers  to  Ezechias,  saying. 

Thus  shall  you  speak  to  Ezechias  the  king  of  Juda,  saying: 
Let  not  thy  God  deceive  thee,  in  whom  thou  trustest,  saying  : 
Jerusalem  shall  not  be  given  into  the  hands  of  the  king  of  the 
Assyrians. 

Behold  thou  hast  heard  all  that  the  kings  of  the  Assyrians 
have  done  to  all  countries  which  they  have  destroyed,  and  canst 
thou  be  delivered? 


200  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

Eave  the  gods  of  the  nations  delivered  them  whom  my  fath- 
ers have  destroyed,  Gozam,  and  Ilaram.  and  Reseph.  and  the 
children  of  Eden,  thai  were  in  Thalassor? 

Where  is  the  king  of  Ematli.  and  the  king  of  Arphad.  and 
the  king  of  the  city  of  Sepharvaim,  of  Ana,  and  of  Ava? 

And  Ezechiaa  took  the  letter  from  the  hand  of  the  messen- 
gers, and  read  it,  and  went  up  to  the  house  of  the  Lord,  and 
Ezechias.  spread  it  before  the  Lord. 

And  Ezechias  prayed  to  the  Lord,  saying: 

0  Lord  of  hosts,  God  of  Israel,  who  sittest  upon  the  Cheru- 
bim, thou  alone  art  the  God  of  all  the  kingdoms  of  the  earth, 
thou  hast  made  heaven  and  earth. 

Incline,  0  Lord,  thy  ear,  and  hear:  open,  0  Lord,  thy  eyes, 
and  see,  and  hear  all  the  words  of  Sennacherib,  which  he  hath 
sent  to  blaspheme  the  living  God. 

For  of  a  truth,  O  Lord,  the  kings  of  the  Assyrians  have  laid 
waste  lands,  and  their  countries. 

And  they  have  cast  their  gods  into  the  fire,  for  they  were 
not  gods,  but  the  works  of  men's  hands,  of  wood  and  stone:  ami 
they  broke  them  in  pieces. 

And  now,  0  Lord  our  God,  save  us  out  of  his  hand:  and  let 
all^the  kingdoms  of  the  earth  know,  that  thou  only  art  the 
Lord. 

And  lsaias  the  son  of  Amos  sent  to  Ezechias,  saying  :  Thus 
saith  the  Lord  the  God  of  Israel:  For  the  prayer  thou 
hast  made  to  me  concerning  Sennacherib  the  king  of  the  Assy- 
rians: 

This  le  the  word  which  the  Lord  hath  spoken  of  him:  The 
virgin  the  daughter  of  Zion  hath  despised  thee,  and  laughed 
thee  to  scorn  :  the  daughter  of  Jerusalem  hath  wagged  the 
head  after  thee. 

Whom  hast  thou  reproached,  and  whom  nasi  thou  blasphem- 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  201 

I'd,  and  against  whom  hast  thou  exalted  thy  voice,  and  Lifted 
up  thy  eyes  on  high?     Against  the  holy  one  of  Israel. 

By  the  hand  of  thy  servants  thou  hast  reproached  the  Lord, 

and  hast  said  :  With  the  multitude  of  my  chariots  I  have  gone 
up  to  the  height  of  the  mountains,  to  the  top  of  Libanus,  and  I 

will  cut  down  its  tall  cellars,  and  its  choice  fir  trees,  and  will 
eider  to  the  top  of  its  height,  to  the  forest  of  its  Carmel. 

I  have  digged,  and  drunk  water,  and  have  dried  up  with  the 
sole  of  my  foot  all  the  rivers  shut  up  in  banks. 

Hast  thou  not  heard,  what  I  have  done  to  him  of  old  ?  from 
the  days  of  old  I  have  formed  it  ;  and  now  I  have  brought  it  to 
effect :  and  it  hath  come  to  pass  that  hills  fighting  together,  and 
fenced  cities  should  be  destroyed. 

The  inhabitants  of  them  were  weak  of  hand,  they  trembled. 
and  were  confounded  :  they  became  like  the  grass  of  the  field, 
and  the  herb  of  the  pasture,  and  like  the  grass  of  the  house  tops, 
which  withered  before  it  was  ripe. 

I  know  thy  dwelling,  and  thy  going  out,  and  thy  coming  in, 
and  thy  rage  against  me. 

When  thou  wast  mad  against  me,  thy  pride  came  up  to  my 
ears  :  therefore  I  will  put  a  ring  in  thy  nose,  and  a  bit  between 
thy  lips,  and  I  will  turn  thee  hack  by  the  way,  by  which  thou 
earnest. 

But  to  thee  this  shall  be  a  sign  :  Eat  this  year  the  things  that 
spring  of  themselves,  and  in  the  second  year  eat  fruits;  but  in 
the  third  year  sow  and  reap,  and  plant  vineyards,  and  eat  the 
fruit  of  them. 

And  that  which  shall  he  saved  of  the  house  of  Juda,  and 
which  is  left,  shall  take  root  downward,  and  shall  bear  fruit  up- 
ward : 

For  out  of  Jerusalem  shall  go  forth  a  remnant,  and  salvation 
from  mount  Zion  :  the.  zeal  of  the  Lord  of  hosts  shall  do  this. 


202  A   HISTORY   OK   THE   WORSHIP   OF   GOD. 

Wherefore  thus  saith  the  Lord  concerning  the  king  of  the 
Assyrians  :  II*'  shall  not  come  into  this  city,  nor  shoot  an  arrow 

into  it.  nor  conic  before  it  with  shield,  nor  cast  a  trench  about  it : 

By  the  way  that  he  came,  he  shall  return,  and  into  this  city 
he  shall  not  come,  saith  the  Lord  : 

And  I  will  protect  this  city,  and  will  save  it  for  my  own 
sake,  and  for  the  sake  of  David  my  servant* 

And  the  Angel  of  the  Lord  went  out.  and  slew  in  the  camp 
of  the  Assyrians  a  hundred  and  eighty-five  thousand.  And  when 
they  arose  in  the  morning,  behold  they  were  all  dead  corpses. 

And  Sennacherib  the  king  of  the  Assyrians  went  out  and  de- 
parted, and  returned,  and  dwelt  in  Ninive. 

And  it  came  to  pass,  as  he  was  worshipping  in  the  temple 
Nesroch  his  god.  that  Adramelech  and  Sarasar  his  sons,  slew  him 
with  the  sword  :  and  they  fled  into  the  land  of  Ararat,  and  As- 
arhaddon  his  son  reigned  in  his  stead.    (') 

Gratitude  for  Divine  favors  has  always  been  a  characteristic 
of  the  true  servants  of  God.  After  the  miraculous  slaughter  of 
the  Assyrians  by  the  angel,  many  psalms  were  written  in  com- 
memoration of  the  event.  We  write  down  here  one  of  those  in- 
spired hymns  of  thanksgiving,  and  invite  the  pious  reader  to  go 
in  spirit  to  the  temple  of  Solomon,  and  unite  himself  with  Eze- 
cbias  and  his  thankful  people  in  celebrating  the  praise  of  the 
God  of  Israel. 

"  In  Judea  God  is  known:  his  nam    is  great  in  Israel. 

And  his  place  is  in  pence:  and  his  abode  in  /ion: 

There  hath  he  broken  the  powers  of  bows,  the  shield  the 
sword,  and  the  battle. 

Thou  enlightenest  wonderfully  from  the  everlasting  hills:  all 
t  he  foolish  of  heart  were  t  roubled. 

(')      Is.,    xx xv i.    xxx  \  ii. 


A   HISTORY   OF   THE    WORSHIP    OF   GOD.  -{)'-'> 

They  have  slept   their  sleep:  and  all  the  men  of  riches  have 

found  nothing  in  their  hands. 

At  thy  rebuke,  ()  <iod  of  Jacob,  they  have  all  slumbered 

that  mounted  on  horseback. 

Thou  art  terrible,  and  who  shall  resist  thee?  from  that  time 
thy  wrath. 

Thou  hast  caused  judgment  to  be  heard  from  heaven:  the 
earth  trembled  and  was  still. 

When  God  arose  in  judgment,  to  save  all  the  meek  of  the 
earth. 

Fur  the  thought  of  man  shall  give  praise  to  thee:  and  the 
remainders  of  the  thought  shall  keep  holiday  to  thee. 

Vow  ye.  and  pay  to  the  Lord  your  God:  all  you  that  round 
about  him  bring  presents. 

To  him  that  is  terrible,  even  to  him  who  taketh  away  the 
spirit  of  princes:  to  the  terrible  with  the  kings  of  the  earth.''  (') 


CHAPTEK  XVII. 

END    OF   THE    KINGDOM    OF   J  IDA. 

Toward  the  end  of  his  life,  Ezechias  yielded  up  to  a  tempta- 
tion of  pride.  He  showed  all  the  treasures  of  his  house  and 
kingdom  to  ambassadors  of  the  king  of  Babylon,  who  had  come 
to  visit  him;  upon  which  Isaias  foretold  to  him  the  captivity  of 
Babvlon.  Manasses,  his  son  and  successor,  did  not  imitate  hie 
piety,  and   acted  so  wickedly  as  to  hasten  the  evils  with  which 

(')  Ps.  lxxv. 


204  A    HISTORY   OF   THE    WORSHIP   OF   GOD. 

the  .lews  bad  been  threatened.  Not  only  did  he  do  all  that  we  find 
recorded  here,  but  he  went  so  far  as  to  remove  the  ark  from  the 
tabernacle,  a  profanation  so  horrible  as  to  be  almost  incred- 
ible (') 

"  Manasses  was  twelve  years  old  when  he  began  to  reign,  and 
he  reigned  fifty-five  years  in  Jerusalem. 

And  he  did  evil  before  the  Lord,  according  to  all  the  abomi- 
nations of  the  nations,  which  the  Lord  castont  before  the  chil- 
dren of  Israel: 

And  he  turned  and  built  again  the  high  places  which  Ezechias 
his  father  had  destroyed:  and  he  built  altars  to  Baalim,  and 
made  groves,  and  he  adored  all  the  host  of  heaven,  and  wor- 
shipped them. 

He  built  also  altars  in  the  house  of  the  Lord,  whereof  the 
Lord  had  said:  In  Jerusalem  shall  my  name  be  for  ever. 

And  he  built  them  for  all  the  host  of  heaven  in  the  two 
courts  of  the  house  of  the  Lord. 

And  he  made  his  sons  to  pass  through  the  fire,  in  the  valley 
of  Benennom;  he  observed  dreams,  followed  divinations,  gave 
himself  up  to  magic  arts,  had  with  him  magicians,  and  en- 
chanters: and  he  wrought  many  evils  before  the  Lord,  to  pro- 
voke him  to  angei-. 

lie  set  also  a  graven,  and  a  molten  statue  in  the  house  of 
God,  of  which  God  had  spoken  to  David,  and  to  Solomon  his 
sun.  Baying:  In  this  house,  and  in  Jerusalem,  which  I  have 
chosen  out  of  all  the  tribes  of  Israel,  will  1  put  my  name  forever. 

And  I  will  not  make  the  fool  of  Israel  to  lie  removed  out  <>(' 
the  land  which  1  have  delivered  to  their  fathers  :  yet  so  if  thc\ 
will  take  heed  to  do  what  I  have  commanded  them,  and  all  the 
law,  and  the  ceremonies,  and  judgments  by  the  hand  of  Moses. 

So  Manasses  seduced  Juda,  and  the  inhabitants  of  Jerusalem. 
1 1  Par.  c.  xxxiii. 


A    HISTORY   OF  THE   WORKHIF   OF  GOD.  205 

to  do  evil  beyond  all  the  nations,  which  the  Lord  had  destroyed 
before  the  face  of  the  children  of  Israel. 

Ami  the  Lord  spoke  to  him  and  to  his  people,  and  they  would 
not  hearken. 

Therefore  he  brought  upon  them  the  captains  of  the  army  of 
the  king  of  the  Assyrians  :  and  they  took  Manasses,  and  carried 
him  hound  with  chains  and  fetters,  to  Babylon. 

And  after  that  he  was  in  distress,  he  prayed  to  the  Lord  his 
God  :  and  did  penance  exceedingly  before  the  God  of  his  fathers. 

And  he  entreated  him,  and  besought  him  earnestly  :  and  he 
heard  his  prayer  and  brought  him  again  to  Jerusalem  into  his 
kingdom,  and  Manasses  knew  that  the  Lord  was  God. 

After  this  he  built  a  wall  without  the  city  of  David,  on  the 
west  side  of  Gihon  in  the  valley,  from  the  entering  in  of  the  fish 
gate  round  about  to  Ophel,  and  raised  it  up  to  a  great  height: 
and  he  appointed  captains  of  the  army  in  all  the  fenced  cities  of 
Juda  : 

And  he  took  away  the  strange  gods,  and  the  idol  out  of  the 
house  of  the  Lord  :  the  altars  also  which  he  had  made  in  the 
mount  of  the  house  of  the  Lord,  and  in  Jerusalem,  and  he  cast 
them  all  out  of  the  city. 

And  he  repaired  the  altar  of  the  Lord,  and  sacrificed  upon  it 
victims,  and  peace-offerings,  and  praise  :  and  he  commanded 
Juda  to  serve  the  Lord  the  God  of  Israel." 

Manasses  had  been  led  away  captive  to  Babylon.  After  he  was 
thus  so  humbled  he  returned  to  God.  who  moved  the  heart  of 
the  king  of  Babylon  toward  him.  and  restored  his  kingdom  to 
him.  His  penance  was  sincere  :  he  endeavored  to  undo  the  evil 
he  had  done,  and  to  bring  back  the  solemn  worship  of  God  to  its 
former  magnificence.  But  the  bad  examples  he  had  given  at  the 
beginning  of  his  reign  were  not  forgotten  by  his  people  who  con- 
tinued to  offend  God  by  their  idolatries  and  other  crimes.     In 


kJ0()  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

this  they  were  encouraged  by  the  example  of  Anion,  the  son  and 

successor  of  Mauasses.  All  that  we  know  of  Anion  and  of  his 
short  reign  is  narrated  in  the  few  following  lines  : 

"Anion  was  two  and  twenty  years  old  when  he  began  to 
reign,  and  he  reigned  two  years  in  Jerusalem. 

And  he  did  evil  in  the  sight  of  the  Lord,  as  Mauasses  his 
father  had  done  :  and  he  sacrificed  to  all  the  idols,  which  Ma- 
uasses his  father  had  made,  and  served  them. 

And  he  did  not  humble  himself  before  the  Lord,  as  Manassee 
his  father  had  humbled  himself,  but  committed  far  greater  sins. 

And  his  servants  conspired  against  him,  and  slew  him  in  his 
own  house."''    (') 

Josias  was  the  successor  of  Anion  his  father,  and  "  he  did  that 
which  was  right  in  the  sight  of  the  Lord,  and  walked  in  the  wa\  - 
of  David  his  father:  he  declined  not  either  to  the  right  hand  or 
to  the  left.  (9)  He  destroyed  idolatry,  breaking  down  the 
altars  of  Baal,  cutting  down  the  groves  and  graven  things  not 
only  in  his  kingdom,  but  even  in  the  cities  of  Mauasses,  and  of 
Ephraim  and  of  Simeon  even  to  Nephtali,  he  demolished  all. 
He  repaired  the  temple,  renewed  the  covenant  between  Q-od  and 
the  people,  and  celebrated  a  most  solemn  feast  in  Jerusalem. 

The  successors  of  Josias  were  Joachaz,  Joachim  and  Sedecias. 
They  were  all  wicked  princes  who  led  the  people  away  from  (iod. 
In  vain  did  Jeremias  threaten  the  Jews  with  terrible  punish- 
ments, predict  to  them  that  they  would  be  led  away  captives  to 
Babylon  and  in  vain  did  he  exclaim  :  •'  Who  will  give  water  to 
my  head,  and  a  fountain  of  tears  to  my  eyes  ?  and  1  will  weep 
da\  and  night  for  the  slain  of  the  daughters  of  my  people  ':    W  ho 

will  give  me  in  the  wilderness  a  lodging-place  of  way-faring  men, 
and  I  will  leave  my  people,  anddepari  from   them  ?  because thej 

(')     II.    Par.,   xxxiii. 

li.  Par.,  wxiv. 


A    HISTORY    OF   THE    WORSHIP    OF  GOD.  207 

are  all  adulterers,  an  assembly  of  transgressors. "  (')  The  anger 
of  God  was  kindled  againsl  Juda,  and  be  declared:  "I  will 
remove  Juda  also  from  before  my  face,  as  1  have  removed  Israel, 
and  I  will  cast  off  this  city  Jerusalem,  which  I  chose,  and  bhe 
house  of  which  I  said  :  my  name  shall  he  there." 

Under  the  reign  of  Joachim.  (006  before  Christ)  Nabu- 
chodonozor  king  of  Babylon,  came  and  besieged  Jerusalem. 
When  he  had  taken  the  city,  he  carried  with  him  to  Babylon  the 
principal  men  of  the  nation,  together  with  a  part  of  the  sacred' 
vessels  of  the  temple.  Three  years,  later  the  same  powerful  king 
returned  to  Jerusalem,  and  carried  Jechonias  the  king  of  the 
dews  with  him  to  Babylon.  On  the  same  occasion  be  carried 
into  captivity  a  great  part  of  the  people,  besides  immense  treas- 
ures, leaving  Sedecias  to  rule  over  the  the  remnant  of  Juda. 
Sedecias  however  revolted  :  Xabuohodonozor  returned  for  the 
third  time,  ami  completed  the  desolation  of  the  country  by  re- 
moving to  Babylon  nearly  all  its  inhabitants,  and  by  destroying 
the  city  and  the  temple. 

From  this  time  to  the  days  of  the  Machabees,  we  hear  nothing 
of  the  ark  of  the  covenant,  nothing  of  the  tables  of  stone  on 
which  God  had  written  the  commandments  with  his  own  hand. 
I  f enceforth  no  mention  is  made  of  the  book  of  the  laws,  of  the 
measure  of  manna,  of  the  rod  of  Aaron  which  had  blossomed. 
Well  might  Jeremiah  exclaim  in  behalf  of  his  people  :  "  The 
crown  is  taken  from  our  head,  woe  to  us  because  we  have  sinned." 

Although  the  kingdom  of  Juda  was  destroyed,  and  the  Jews 
scattered  among  the  neighboring  nations,  they  continued  to 
preserve  their  genealogies.  And  though  Jerusalem  was  now 
nought  but  a  heap  of  ruins,  though  its  temple  was  destroyed, 
God  had  promised  not  to  forsake  it  entirely.  The  city  and  the 
temple  were  one  day  to  be  rebuilt.     The  kingdom  was  to  be  re- 

(')    Is.,  c.  i.\. 


208  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

established  and  the  sceptre  held  by  a  descendant  of  Jnda,  until 
the  appearance  of  the  Son  of  David  who  was  to  save  the  world 
from  their  sins. 


CHAPTER    XVIII. 

the   babylonian   captivity. 

jeremias — dangers    to    which    the   faith    of  the   jews 
were  exposed — mission  of  the  prophets  during 
the     captivity — baruk     and     idola- 
try —  esechiel  —  daniel. 

Section   1. — jeremias. 

Jeremias  was  often  and  severely  persecuted  by  his  people  on 
account  of  his  predictions  of  the  approaching  destruction  of  the 
nation.  He  was  a  prisoner  in  Jerusalem  when  Nabuchodonozor 
took  the  city.  Being  set  at  liberty  by  him,  and  offered  a  home 
in  Babylon  he  preferred  to  remain  with  the  remnants  of  the 
Jews,  nay  at  the  very  time  that  they  emigrated  to  Egypl  for  fear 
of  the  Chaldeans  ;  and  he  continued  both  in  Jerusalem  and  in 
Egypt,  to  comfort  his  people  in  their  distress  and  exhort  thejn 
to  worship  the  God  of  their  fathers.  Jeremias  lived  to  a  very 
great  age,  and  is  venerated  as  a  martyr  by  the  Church.  It  is 
believed  that  he  was  stoned  to  death  at  the  very  hands  of  his 
countrymen,  who  notwithstanding  their  exile  and  other  visita- 
tions of  God's  anger,  were  angry  at  the  prophet  for  reproaching 

them  with  their  crimes.  They,  who  have  had  the  privilege  to 
966  the  Jerusalem  of  our  days,  will  easily  understand  how  beauti- 
ful it  must  have  been  in  the  days  before  the  captivity. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  209 

Outside  the  present  wall  of  the  city  in  a  northerly  direction. 
there  is  a  large  cave,  named  the  grotto  of  Jeremias.  It  was  there  in 
the  silence  of  this  grotto,  or  whilst  walking  in  the  midst  of  the 
ruins  of*  the  city,  beholding  ashes  heaped  up  upon  the  site  of  the 
temple,  that  he  poured  out  of  his  heart  his  lamentations  and  his 
prayer.  The  lamentations  and  the  prayer  of  Jeremias  are  ever 
read  over  and  over  with  edification  and  delight.  They  shall  ever 
he  most  dear  to  the  church,  and  may  he  considered  as  the  most 
admirable  form  of  supplication  for  days  of  either  public  or 
private  affliction.  Besides  proving  himself  a  true  prophet,  Jere- 
miah was  also  a  type  of  Jesus  Christ,  "  the  man  of  sorrows." 

THE     LAMENTATIONS    OF     JEREMIAS. 

[  In  these  Jeremias  lamenteth  in  a  most  pathetic  manner  the 
miseries  of  his  people,  and  the  destruction  of  Jerusalem  and  the 
temple,  in  Hebrew  verses,  beginning  with  different  letters  ac- 
cording to  the  order  of  the  Hebrew  alphabet.] 

And  it  came  to  pass  after  Israel  was  carried  into  captivity. 
and  Jerusalem  was  desolate,  that  Jeremias  the  prophet  sat  weep- 
ing, and  mourned  with  this  lamentation  over  Jerusalem,  and 
with  a  sorrowful  mind,  sighing  and  mourning,  be  said  : 

'•How  doth  the  city  sit  solitary  that  was  full  of  people:  how 
is  the  mistress  of  nations  become  as  a  widow  :  the  princess  of 
provinces  made  tributary  : 

Beth.  Weeping  she  hath  wept  in  the  night,  and  her  tears 
are  on  her  cheeks  :  there  is  none  to  comfort  her  among  all  them 
that  were  dear  to  her:  all  her  friends  have  despised  her.  and  are 
become  her  enemies. 

Juda  hath  removed  her  dwelling-place  because  of  her  afflic- 
tion, and  the  greatness  of  her  bondage:  she  hath  dwelt  among 

14 


210  A    HISTORY   OF   THE    WORSHIP   OF   GOD. 

the   nations,  and  she  hath  found   no  rest:  all  her  persecutors 
have  taken  her  in  the  midst  of  straits. 

The  ways  of  Zion  mourn,  because  there  are  none  that  come  to 
the  solemn  feast:  all  her  gates  are  broken  down  :  her  priests 
sigh:  her  virgins  are  in  affliction,  and  she  is  oppressed  with  bit- 
terness. 

Her  adversaries  are  become  her  lords,  her  enemies  are  en- 
riched: because  the  Lord  hath  spoken  against  her  for  the  multi- 
tude of  her  iniquities:  her  children  are  led  into  captivity,  before 
the  face  of  the  oppressor. 

And  from  the  daughter  of  Zion  all  her  beauty  is  departed  : 
her  princes  are  become  like  rams  that  find  no  pastures:  and 
they  are  gone  away  without  strength  before  the  face  of  the  pur- 
suer. 

Jerusalem  hath  remembered  the  days  of  her  affliction,  and 
transgression  of  all  her  desirable  things,  which  she  had  from 
the  days  of  old,  when  her  people  fell  in  the  enemy's  hand,  and 
there  was  no  helper:  the  enemies  have  aeon  her.  and  have 
mocked  at  her   sabbaths. 

Jerusalem  hath  grievously  sinned,  therefore  is  she  become 
vagabond:  all  that  honoured  her  have  despised  her.  because 
they  have  seen  her  shame:  but  she  sighed  and  turned  backward. 

Her  filthiness  is  on  her  feet,  and  she  hath  not  remembered 
her  end:  she  is  wonderfully  cast  down,  not  having  a  comforter: 
behold,  0  Lord,  my  affliction,  because  the  enemy  is  lifted  up. 

The  enemy  hath  put  out  his  hand  to  all  her  desirable  things: 
for  she  had  seen  the  Gentiles  enter  into  her  sanctuary,  of  whom 
thou  gavest  commandment  that  they  should  not  enter  into  thy 
church. 

All  her  people  sigh,  they  seek  bread:  they  have  given  all 
their  precious  things  for  food  to  relieve  their  soul:  see.  0  Lord, 
and  consider,  for  I  ani  become  \  lie. 


A    HISTORY   OF  THE    WORSHIP   OF  GOD.  211 

0  all  ye  that  pass  by  the  way.,  attend,  and  see  if  there  be 
any  sorrow  like  to  my  sorrow:  for  he  hath  made  a  vintage  of 
me,  as  the  Lord  spoke  in  the  day  of  his  fierce  anger. 

Prom  above  he  hath  sent  fire  into  my  bones,  and  hath  chas- 
tised me:  he  hath  spread  a  net  for  my  feet,  he  hath  turned 
me  back:  he  hath  made  me  desolate,  and  spent  with  sorrow  all 
the  day  long. 

The  yoke  of  my  iniquities  hath  watched  for  me:  they  are 
folded  together  in  his  hand,  and  put  upon  my  neck:  my  strength 
is  weakened:  the  Lord  hath  delivered  me  into  a  hand,  out  of 
which  I  am  not  able  to  rise. 

The  Lord  hath  taken  away  all  my  mighty  men  out  of  the 
midst  of  me:  he  hath  called  against  me  the  time,  to  destroy  my 
chosen  men  :  the  Lord  hath  trodden  the  wine-press  for  the 
virgin-daughter  of  Juda. 

Therefore  do  I  weep,  and  my  eyes  run  down  with  water:  be- 
cause my  comforter,  the  relief  of  my  soul,  is  far  from  me:  my 
children  are  desolate  because  the  enemy  hath  prevailed. 

Zion  hath  spread  forth  her  hands,  there  is  none  to  comfort  her: 
the  Lord  hath  commanded  against  Jacob,  his  enemies  are  round 
about  him:  Jerusalem  is  as  a  monstrous  woman  among  them. 

The  Lord  is  just,  for  I  have  provoked  his  mouth  to  wrath  ; 
hear,  I  pray  you,  all  ye  people,  and  see  my  sorrow:  my  virgins, 
and  my  young  men  are  gone  into  captivity. 

1  called  for  my  friends,  but  they  deceived  me:  my  priests 
and  my  ancients  pined  away  in  the  city:  while  they  sought  their 
food,  to  relieve  their  souls. 

•  Behold,  0  Lord,  for  I  am  in  distress,  my  bowels  are  troubled: 
my  heart  is  turned  within  me,  for  I  am  full  of  bitterness;  abroad 
the  sword  destroveth,  and  at  home  there  is  death  alike. 

They  have  heard  that  I  sigh,  and   there  is  none  to  comfort 


212  A   HISTORY   OF   THE   WORSHIP   OF  GOD. 

me:  all  my  enemies  have  heard  of  my  evil,  they  have  rejoiced 
that  thou  hast  done  it.     *     *     * 

He  hath  bent  His  bow  as  an  enemy:  He  hath  fired  His  righl 
hand  as  an  adversary:  and  he  hath  killed  all  that  was  fair  to  be- 
hold in  the  tabernacle  of  the  daughter  of  Zion,  he  hath  poured 
out  his  indignation  like  fire. 

The  Lord  is  become  as  an  enemy:  he  hath  cast  down  Israel 
headlong,  he  hath  overthrown  all  the  walls  thereof:  he  hath  de- 
stroyed his  strongholds,  and  hath  multiplied  in  the  daughter  of 
Juda  the  afflicted,  both  men  and  women. 

And  he  hath  destroyed  his  tent  as  a  garden,  he  hath  thrown 
down  his  tabernacle:  and  the  Lord  hath  caused  feasts  and  sab- 
baths  to  be  forgotten  in  Zion:  and  hath  delivered  up  king  and 
priest  to  reproach,  and  to  the  indignation  of  his  wrath. 

The  Lord  hath  cast  off  his  altar,  he  hath  cursed  his  sanctu- 
ary: he  hath  delivered  the  walls  of  the  towers  thereof  into  the 
hand  of  the  enemy:  they  have  made  a  noise  in  the  house  of  the 
Lord,  as  in  the  day  of  a  solemn  feast. 

Thy  Lord  hath  purposed  to  destroy  the  wall  of  the  daughter 
of  Zion:  he  hath  stretched  out  his  line,  and  hath  not  withdrawn 
his  hand  from  destroying:  and  the  bulwark  hath  mourned,  and 
the  wall  hath  been  destroyed  together. 

Her  gates  are  sunk  into  the  ground:  he  hath  destroyed,  and 
broken  her  bars:  her  king  and  her  princes  are  among  the  gen- 
tiles: the  law  is  no  more,  and  her  prophets  have  found  no  vision 
from  the  Lord. 

The  ancients  of  the  daughter  of  Zion  sit  upon  the  ground. 
they  have  held  their  peace:  they  have  sprinkled  their  heads  with 
dust,  they  are  girded  with  haircloth,  the  virgins  of  Jerusalem 
hang  down  their  heads  to  the  ground. 

My  eyes  have  failed  with  weeping,  my  bowels  are  troubled: 
my  liver  is  poured  out  upon  the  earth,  for  the  destruction  of  the 


A    HISTOKY    OF   THE    W0B8HIF   OF   GK)I>.  til  3 

daughter  of  -uiy  people,  when  the  children,  and  the  sucklings 
tainted  away  in  the  streets  of  the  city. 

They  said  to  their  mothers.  Where  is  corn  and  wine?  when 
they  fainted  away  as  the  wounded  in  the  streets  of  the  city: 
when  they  breathed  out  their  souls  in  the  bosoms  of  their 
mothers. 

To  what  shall  I  compare  thee?  or  to  what  shall  I  liken  thee, 
O  daughter  of  Jerusalem?  to  what  shall  I  equal  thee,  that  I 
may  comfort  thee,  0  virgin  daughter  of  Zion?  for  great  as  the 
sea  is  thy  destruction:  who  shall  heal  thee? 

Thy  prophets  have  seen  false  and  foolish  things  for  thee: 
and  they  have  not  laid  open  thy  iniquity,  to  excite  thee  to  pen- 
ance: but  they  have  seen  for  thee  false  revelations  and  banish- 
ments. 

All  they  that  passed  by  the  way  have  clapped  their  hands  at 
thee:  they  have  hissed  and  wagged  their  heads  at  the  daughter 
of  Jerusalem,  saying:  Is  this  the  city  of  perfect  beauty,  the  joy 
of  all  the  earth? 

All  thy  enemies  have  opened  their  mouth  against  thee:  they 
have  hissed,  and  gnashed  with  the  teeth,  and  have  said:  We 
will  swallow  her  up:  lo,  this  is  the  day  which  we  looked  for: 
we  have  found  it,  we  have  seen  it. 

The  Lord  hath  done  that  which  he  purposed,  he  hath  ful- 
filled his  word  which  he  commanded  in  the  days  of  old:  he  hath 
destroyed,  and  hath  not  spared,  and  he  hath  caused  the  enemy 
to  rejoice  over  thee,  and  hath  set  up  the  horn  of  thy  adver- 
saries. 

Their  heart  cried  to  the  Lord  upon  the  walls  of  the  daughter 
of  Zion:  Let  tears  run  down  like  torrent  day  and  night:  give 
thyself  no  rest,  and  let  not  the  apple  of  thy  eye  cease. 

Arise,  give  praise  in  the  night,  in  the  beginning  of  the 
watches:  pour  out  thy  heart  like  water  before  the  face  of  the 


214  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

Lord:  lift  up  thy  hands  to  him  for  the  life  of  thy  little  chil- 
dren that  have  fainted  for  hunger  at  the  top  of  all  the  streets. 

Behold,  0  Lord,  and  consider  whom  thou  hast  thus  dealt 
with:  shall  women  then  eat  their  own  fruit,  their  children  of  a 
span  long?  shall  the  priest  and  the  prophet  he  slain  in  the  sanc- 
tuary of  the  Lord  ? 

The  child  and  the  old*  man  lie  without  on  the  ground:  my 
virgins  and  my  young  men  are  fallen  by  the  sword:  thou  hast 
slain  them  in  the  day  of  my  wrath:  thou  hast  killed,  and  shewn 
them  no  pity. 

Thou  hast  called  as  to  a  festival  those  that  .should  terrify  me 
round  about,  and  there  was  none  in  the  day  of  the  wrath  of  the 
Lord  that  escaped  and  was  left:  those  that  I  brought  up,  and 
nourished,  my  enemy  hath  consumed  them. 

How  is  the  gold  become  dim,  the  finest  colour  is  changed. 
the  stones  of  the  sanctuary  are  scattered  in  the  top  of  every 
street  ? 

The  noble  sons  of  Zion,  and  they  that  were  clothed  with  the 
best  gold:  how  are  they  esteemed  as  earthera  vessels,  the  work 
of  the  potter's  hands? 

Even  the  sea-monsters  have  drawn  out  the  breast,  they  have 
given  suck   to   their  young:  the  daughter  of  my  people  is  cruel; 

like  the  Ostrich  in  the  desert. 

The  tongue  of  the  sucking  child  hath  stuck  to  the  roof  of  his 
mouth  for  thirst:  the  little  ones  have  asked  for  bread,  and  there 
was  none  to  break  it  unto  them. 

They  that  were  fed  delicately  have  died  in   the  streets:  they 

that  were  broughl  up  in  searlet,  have  embraced  the  dung. 

And  the  iniquity  of  the  daughter  of  my  people  is  made 
greater  than  the  sin  of  Sodom,  which  was  overthrown  in  a  mo- 
ment, and  hands  took  nothing  in  her. 


A   HISTORY   OF   THE   WORSHIP   OF  GOD.  2  1  5 

1 1 •  - 1 -  Nazarites  were  winter  than  snow,  purer  than  milk,  more 
ruddy  than  the  old  ivory,  fairer  than  the  sapphire. 

Their  face  is  now  made  blacker  than  coals,  and  they  arc  imi 
known  in  the  streets:  their  skin  hath  stuck  to  their  hones:  it  ie 
withered,  and  is  become  like  wood. 

Jt  was  better  with  them  that  were  slain  by  the  sword,  than 
with  them  that  died  with  hunger:  for  these  pined  away,  being 
consumed  for  want  of  the  fruit  of  the  earth. 

The  hands  of  the  pitiful  women  have  sodden  their  own  chil- 
dren: they  were  their  meat  in  the  destruction  of  the  daughter 
of  my  people. 

The  Lord  hath  accomplished  his  wrath,  he  hath  poured  out 
his  fierce  anger:  and  he  hath  kindled  a  fire  in  Zion,  and  it  hath 
devoured  the  foundations  thereof. 

The  kings  of  the  earth,  and  all  the  inhabitants  of  the  world 
would  not  have  believed  that  the  adversary  and  the  enemy 
should  enter  in  by  the  gates  of  Jerusalem. 

For  the  sins  of  her  prophets,  and  the  iniquities  of  her  priests, 
that  have  shed  the  blood  of  the  just  in  the  midst  of  her. 

They  have  wandered  as  blind  men  in  the  streets,  they  were 
defiled  with  blood:  and  when  they  could  not  help  walking  in  it, 
they  held  up  their  skirts." 

TIIK    PRAYER    OK    JEREMIAS    THE    PROPHET. 

'•  Remember.  0  Lord,  what  is  come  upon  us:  consider  and 
behold  our  reproach. 

Our  inheritance  is  turned  to  aliens:  our  houses  to  stranger-. 

We  are  become  orphans  without  a  father:  our  mothers  are  as 
widows. 

We  have  drunk  our  water  for  money:  we  have  bought  our 
wood. 


216  A   HISTORY   OF   THE   WORSHir   OF   GOD. 

We  were  dragged  by  the  necks,  we  were  weary  and  do  resl  was 
given  us. 

We  have  given  our  hand  to  Egypt,  and  to  the  Assyrians,  thai 
we  might  be  satisfied  with  bread. 

Our  fathers  have  sinned,  and  are  not:  and  we  have  borne 
their  iniquities. 

Servants  have  ruled  over  us:  there  was  none  to  redeem  us 
out  of  their  hand. 

We  fetched  our  bread  at  the  peril  of  our  lives,  because  of  the 
Bword  in  the  desert. 

Our  skin  was  burnt  as  an  oxen,  by  reason  of  the  violence  of 
the  famine. 

They  oppressed  the  women  in  Zion,  and  the  virgins  in  the 
cities  of  Juda. 

The  princes  were  hanged  up  by  their  hand:  they  did  not 
respect  the  persons  of  the  ancient. 

They  abused  the  young  men  indecently:  and  the  children 
tell  under  the  wood. 

The  ancients  have  ceased  from  the  gates:  the  young  men 
from  the  (pure  of  the  singers. 

The  joy  of  our  heart  is  ceased,  our  dancing  is  turned  into 
mourning. 

The  crown  is  fallen  from  our  head:  woe  to  us.  because  we 
have  sinned. 

Therefore  is  our  heart  sorrowful,  therefore  are  our  eves  be- 
come dim. 

I'm-  Mount  Zion,  because  it  is  destroyed,  foxes  have  walked 
upon  it. 

Bui  thou,  0  l.onl,  shalt  remain  for  ever,  thy  throne  from 
generation  to  generation. 

Why  will  thou  forget  ns  forever?  why  wilt  thou  forsake  us 
In!-  a  long  t ime? 


A    HISTORY    OF   THE    WOB8BIF   OF   GOD.  -]  i 

Convert  us,0  Lord,  to  thee,  and  we  shall  be  converted:  renew 
our  days  as  from  the  beginning. 

Hut  thou  hast  utterly  rejected  us,  thou  art  exceedingly  angrj 
against  it-." 

Section    2. — dangers  to  which  the  faith  of  the  jews 

WERE  EXPOSED  DURING  THE  CAPTIVITY  OF  BABYLON. 

The  time  of  the  captivity  of  Babylon  was  the  most  critical 
period  in  the  history  of  the  Jews.  The  nation  had  received  a 
wound  which  seemed  to  be  incurable.  It  had  lost  its  independ- 
ance ;  Jerusalem,  the  holy  city,  was  destroyed:  the  house  of 
David  had  been  led  away  captive;  the  temple  itself,  the -acred 
place  wherein  Cod  loved  to  dwell,  was  oaught  now  but  a  heap  of 
ruins  :  the  God  of  Abraham,  Isaac  and  Jacob  had  in  the  opinion 
of  men  been  overcome  by  the  gods  of  Nabuchodonozor  and  of  the 
Chaldeans;  the  sacred  vessels  used  in  His  worship  had  become 
the  prey  of  the  conquerors,  and  they  were,  in  Babylon,  exhibited 
as  trophies  to  the  worshippers  of  Bel  and  Merodack.  Will  aol 
now  the  religion  of  Jehovah  pass  away  with  the  Jewish  nation- 
ality ?  Who  will  now  remain  faithful  to  the  Lord,  since  lie 
either  would  not  or  could  not  protect  His  own?  "  The  Lord 
seeth  us  not,  the  Lord  hath  forsaken  the  earth."  (') 

When  the  captive  compared  the  desolation  of  Juda  and  Jeru- 
salem with  the  prosperity  of  Babylon,  he  felt  tempted  to  put  do 
faith  in  the  providence  of  Cod. 

The  exiles  had  left  their  country  filled  with  the  idea  that 
there  could  be  no  city  in  the  world  more  beautiful  than  Jerusa- 
lem. Think  of  the  impressions  the\  experienced  when  they 
beheld  the  splendors  of  the  great  Babylon.  "  Babylon  was  less 
a  city  than  a  whole  country."      It  lay  in  a  vast  and  fertile  plain. 

(■)  Ezec.  viii.  12. 


218  A   HISTORY   OF  THE   AVORSHIP   OF  GOD. 

watered  by  the  Euphrates,  which  flowed  through  the  city.  Its 
walls  an-  described  as  being  fifty  miles  in  circumference,  300  feet 
high  and  seventy-five  feet  wide.  A  deep  trench  ran  parallel  with 
the  walls.  In  each  of  the  four  Bides  were  twenty-fire  brazen 
gates,  from  which  roads  crossed  to  the  opposite  sides.  On  the 
sijiiarcs  thus  formed,  countless  houses  and  vast  gardens  were 
made.  Nabuchodonozor's  palace  was  in  an  enclosure  Bis  miles  in 
circumference.  Within  this,  were  also  the  hanging  gardens,  an 
immense  artificial  mound  seventy-five  feet  high,  sustained  by 
arches  upon  arches,  terraced  off  for  trees  and  flowers,  the  water 
for  which  was  drawn  from  the  river  by  machinery  concealed  in 
the  mound.  The  wealth  of  Asia  had  been  brought  into  Babylon  : 
the  great  Nabuchodonozor  had  made  it  the  first  city  of  the 
world,  so  that  later  on  the  Greeks  themselves  were  hist  in  ad- 
miration of  it.  although  it  had  then  lost  already  a  part  of  its 
glory.  We  can  then  easily  imagine  how  it  affected  the  eyes  of 
the  Jews,  which  had  never  before  beheld  so  great  a  display  of 
wealth  and  works  of  art. 

"  When  Ooliha  (Jerusalem)  had  seen  men  painted  on  the  wall, 
the  images  of  the  Chaldeans  set  forth  in  colors,  and  girded  with 
girdles  about  their  reins,  and  with  dyvd  turbans  on  their  heads, 
the  resemblance  of  all  the  captains,  the  likeness  of  the  sons  of 

Babylon,  and  of  the  land  of  the  Chaldeans  wherein  they  were 
born,  she  doted  upon  them  with  the  lust  of  her  eyes.'*  (') 

Nabuchodonozor  triumphed  like  a  god  in  his  beautiful,  im- 
mense city,  whither  he  had  carried  the  treasures  of  Xinive.  of 
Assyria,  of  Kgypt  and  its  numerous  cities,  all  of  which  had  been 
devastated  by  his  armies.  So  much  did  he  become  elated  at  the 
though!  of  his  power,  that,  on  one  day  whilst  walking  in  the 
palace  of  Babylon,   he  said  :    ••  Is  not   this  the  great    Babylon 

(')  Ezekiel,  xxiii.  1 1   16. 


A    HISTORY   OF   THE    WORSHIP   OF  GOD.  219 

which  I  have  built  to  be  the  seal  of  I  lie  kingdom,  by  the  Btrengl  h 
of  my  power,  and  in  the  glory  of  my  excellence  ?" 

So  much  splendor  and  wealth  in  the  city  of  their  conqueror 

was  well  calculated  to  lead  away  the  exiles  from  the  worship  of 
the , God  of  their  fathers,  for  thej  had  not,  regarding  temporal 
prosperity,  the  sentiments  which  Jesus  Christ  inculcated  at  a 
later  epoch  in  Judea.  They  were  hut  too  much  inclined  to  con- 
sider prosperity  as  a  reward  of  good  actions,  as  they  connected 
adversities  with  the  thought  of  punishment. 

The  Chaldeans  amongst  whom  they  lived,  either  in  or  out  of 
the  city  of  Babylon,  were  in  their  own  way  a  religious  people. 
They  attributed  to  the  protection  and  power  of  their  Cods,  the 
victories  they  had  gained  over  their  enemies.  In  honor  of  their 
divinities  they  had  erected  magnificent  temples,  and  their  statues 
of  wood  overlaid  with  gold  and  silver,  dressed  in  vestments  of 
costly  materials,  were  placed  there  upon  thrones  of  elahorate 
workmanship.  As  to  the  gods  of  conquered  nations,  they  had 
been  carried  away  to  Babylon,  made  to  occupy  obscure  corners 
in  their  temples,  as  it  were  to  signify  that  the  gods  of  the  Chal- 
deans were  more  powerful  than  any  god.  According  to  the  ideas 
which  prevailed  in  those  days  in  the  East,  each  nation  had  its 
god,  and  men  were  allowed  to  worship  as  many  of  them  as  they 
pleased.  Here  then  was  the  temptation  for  the  exiles  of  Juda 
to  forsake  the  God  of  Israel,  to  worship  in  His  stead  the  gods  of 
the  Chaldeans,  or  to  unite  the  worship  of  Jehovah  with  the  wor- 
ship of  Nebo  and  Merodaek.  To  this  we  must  add,  that  the 
worship  of  idols  had  always  had  for  them  great  attraction,  be- 
cause, undoubtedly,  it  offered  no  check  to  their  licentiousness. 

Never  before  had  the  Jews  been  more  tempted  to  turn  away 
from  the  worship  of  the  true  God.  When  they  were  captives  in 
Egypt  under  the  Phraraohs,  they  lived  apart  in  the  land  of  Gessen, 
their  language,  their  habits,  their  tendencies,  their  origin    were 


220  A    HISTORY   OF   THE   WORSHIP   OF  GOD. 

different  from  those  of  the  Egyptians.  To  us  it  appears  certain 
that  in  Egypt  they  had  places  * ►  t"  worship,  and  a  ritual  of  their 
own.  But  now  in  Babylonia,  they  live  amongst  a  people  sprung 
up  from  the  same  origin  as  themselves.  Their  language,  their 
habits,  some  of  their  traditions  were  much  the  same,,  and  they 
were  now  incorporated  to  the  nation  :  to  a  nation  that  was  rich 
and  prosperous  ;  in  the  midst  of  which  they  might  hope  to 
acqure  honor  and  wealth,  provided  they  conformed  to  their  modes 
of  worship.  Will  not  the  worship  instituted  by  the  God  of  .Moses 
and  Aaron  disappear  from  the  world  ?  God  will  provide  and 
will  save  His  religion  through  the  ministry  of  the  prophets. 

Section  :>. — mission  of  the  prophets  during  the  captivity. 

During  the  captivity  of  Babylon,  God  manifested  His  infinite 

power  and  absolute  sovereignty  through  the  mission  and  ministry 
of  the  prophets.  Three  of  the  four  great  prophets  belong  to 
this  epoch.  Isaias,  indeed  the  first  of  them,  had  lived  before 
the  captivity  ;  but  though  he  went  not  into  exile,  he  contributed 
like  the  others  to  save  the  true  religion,  for  in  the  second,  and  by 
Ear  the  most  sublime  part  of  his  prophecies,  he  treats  principally 
of  the  captivity,  comforts  the  future  captives  in  their  land  of 
exile,  and  reveals  to  them  their  future  Saviour,  in  the  person  of 
Cyrus,  the  messenger  of  Jehova. 

Jeremias,  Ezechiel  and  David  shared  the  trials  and  sufferings 
of  their  brethren.  They  were  personally  tilled  with  bitter  sorrow 
at  the  sight  of   the   ruin  of  their  country,  of    the  profanation  and 

destruction  of  the  altars  of  God.  Their  mission  was  to  remedy 
the  ills  of  their  brethren,  to  sustain  their  courage  and  to  Bave 
their  souls  by  preserving  the  sacred  deposit  of  divine  revelation. 

Is  it  not  remarkable  that    the  three  great  prophets  prophesied  in 

those  [daces  where  there  were  capt  i\  es   §r    exiles  to  be  Coin  foil. .1 

and  preserved  in  the    faith  ?    Jeremias  lived  in  Jerusalem  up  to 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  221 

the  time  of  its  destruction,  he  refused  fco  follow  the  conquerors 
into  Babylon,  but  was  some  time  after  carried  away  l>\  force  int<> 
Egypl  where  God  wished  to  have  a  prophel  with  the  Jewish  ex- 
iles, in  order  to  guard  them  against  the  seduction  of  Idolatry, 
and  preserve  among  them  the  faith  of  Abraham,  Isaac  and  Jacob. 
Ezechiel  was  carried  into  Chaldea  with  the  first  captives  of 
Jerusalem.  lie  was  the  oracle  of  those  who  lived  outside  the 
city  of  Babylon  and  lived  in  the  midst  of  them  at  Tellabib. 

Daniel  dwelt  in  Babylon  itself  where  danger  was  greatest. 
God  bad  in  this  way  placed  representatives  of  Himself  in  all  the 
places  where  their  presence  was  necessary.  From  Jerusalem, 
Egypt  and  Chaldea.  the  utterances  of  the  three  great  prophets 
were  carried  to  the  end  of  the  world,  showing  forth  to  the  chil- 
dren of  Israel  that  the  ways  of  God  are  justice  and  truth.  We 
will  now  easily  understand  what  were  the  principal  features  of 
the  mission  of  Jeremias,  Ezechiel  and  Daniel. 

The  principal  truth  to  be  preserved  among  the  Jews  was  the 
unity  of  God.  This  was  the  fundamental  doctrine  of  the  Mosaic 
religion.  The  three  great  prophets  of  the  exiles  should  mention 
it  continually,  so  that  their  countrymen,  dwelling  far  away  from 
Judea,  might  never  forget  it:  "There  is  but  one  God,  and  this 
God  is  Jehovah.  Mind  not,  ye  children  of  Jacob,  anything  dif- 
ferent which  you  hear  said  by  the  Chaldeans  ;  the  God  of  Israel 
is  the  only  one  God  :  all  the  other  so  called  gods  are  naught  but 
vain,  dead,  powerless  idols  ;  God  alone  is  the  cause  of  those  oc- 
currences which  strangers  attribute  to  their  false  divinities. 

Ezechiel  and  Daniel  in  their  prophecies  continually  remind 
the  Jews,  that  there  is  but  one  Cod,  that  their  God  is  the  Lord 
of  Lords.  As,  however,  the  Jews  were  so  inclined  and  exposed 
amidst  Pagans  to  fall  into  idolatry  the\  failed  not  to  continually 
warn  them  against  that  vain  abominable  worship. 


222  a  history  of  the  worship  of  god. 

Section   4. — baruch  and  idolatry. 

Baruch,  one  of  the  minor  prophets,  was  a  disciple  of  Jere- 
mias and  his  secretary.  He  followed  Jeremias  into  Egypt  when 
the  great  prophet  was  carried  away  thither.  After  the  death  of 
Jeremias,  Baruch  came  to  his  brethren  into  Babylon,  carrying 
with  him  a  copy  of  the  letter  of  Jeremias  in  which  he  exhorts 
his  brethren  to  trust  in  the  Lord,  and  not  to  worship  the  gods 
of  the  Pagans. 

THE    EPISTLE    OF   JEREMIAS   TO   THE    CAPTIVES,  AS    A     PRESERVA- 
TIVE  AGAINST    IDOLATRY. 

"  A  copy  of  the  epistle  that  Jeremias  sent  to  them  that  were 
to  be  led  away  captives  into  Babylon,  by  the  king  of  Babylon, 
to  declare  to  them  according  to  what  was  commanded  him  by 
God. 

For  the  sins  that  you  have  committed  before  God,  you  shall 
be  carried  away  captives  into  Babylon  by  Nabuchodonozor  the 
king  of  Babylon. 

And  when  you  are  come  into  Babylon,  you  shall  be  there 
many  years,  and  for  a  long  time,  even  to  seven  generations: 
and  after  that  I  will  bring  you  away  from  thence  with  peace. 

But  now,  you  shall  see  in  Babylon  gods  of  gold,  and  of  sil- 
ver, and  of  stone,  and  of  wood  borne  upon  shoulders  causing 
fear  to  the  gentiles. 

Beware,  therefore,  that  you  imitate  not  the  doings  of  others. 
and  be  afraid,  and  the  fear  of  them  should  seize  upon  you. 

But  when  you  see  the  multitude  behind,  and  before  adoring 
them,  say  you  in  your  hearts:  Thou  oughtest  to  be  adored,  0 
Lord. 

Kor  my  angel  is  with  \<>u;  And  1  myself  will  demand  an 
account  of  your  bouIs. 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  --!'! 

For  their  tongue  that  is  polished  hy  the  craftsman,  and 
themselves  laid  over  with  gold  and  silver,  are  false  things,  and 
they  cannot  speak. 

And  as  if  it  were  for  a  maiden  that  loveth  to  go  gay:  SO  do 
they  take  gold  and  make  them  up. 

Their  gods  have  golden  crowns  upon  their  heads:  whereof 
the  priests  secretly  convey  away  from  them  gold,  and  silver,  and 
bestow  it  on  themselves. 

Yea  and  they  give  thereof  to  prostitutes,  and  they  dress  ont 
harlots:  and  again  when  they  receive  it  of  the  harlots,  they 
adorn  their  gods. 

And  these  gods  cannot  defend  themselves  from  the  rust,  and 
the  moth. 

But  when  they  have  covered  them  with  a  purple  garment, 
they  wipe  their  face  because  of  the  dust  of  the  house,  which  is 
very  much  among  them. 

This  holdeth  a  sceptre  as  a  man,  as  a  judge  of  the  country . 
but  cannot  put  to  death  one  that  offendeth  him. 

And  this  hath  in  his  hand  a  sword,  or  an  axe,  but  cannot 
save  himself  from  war,  or  from  robbers,  whereby  be  it  known  to 
you,  that  they  are  not  gods. 

Therefore  fear  them  not.  For  as  a  vessel  that  a  man  uses 
when  it  is  broken  becometh  useless,  even  so  are  their  gods. 

When  they  are  placed  in  the  house,  their  eyes  are  full  of 
dust  by  the  feet  of  them  that  go  in. 

And  as  the  gates  are  made  sure  on  every  side  upon  one  that 
hath  offended  the  king,  or  like  a  dead  man  carried  to  the  grave, 
so  do  the  priests  secure  the  doors  with  bars  and  locks,  lest  they 
be  stripped  by  thieves. 

They  light  candles  to  them,  and  in  great  number,  of  which 
they  cannot  see  one:  but  they  are  like  beams  in  the  house. 

A, ul    they  say  that  the   creeping  things  which  are   of  the 


224  A    HISTORY   OF   THE    WORSHIP   OF   GOD. 

earth,  gnaw  their  hearts,  while  they  eat  them  and  their  gar- 
ments, and  they  feel  it  not. 

Their  faces  are  black  with  the  smoke  that  is  made  in  the 
house. 

Owls,  and  swallows,  and  other  birds  My  upon  their  bodies, 
and  npon  their  heads,  and  cats  in  like  manner. 

Whereby  you  may  know  that  they  are  no  gods.  Therefore 
fear  them  not. 

The  gold  also  which  they  have,  is  for  show,  but  except  a 
man  wipe  off  the  rust,  they  will  not  shine:  for  neither  when 
they  were  molten,  did  they  feel  it. 

Men  buy  them  at  a  high  price,  whereas  there  is  no  breath  in 
them. 

And  having  not  the  use  of  feet  they  are  carried  upon  shoul- 
ders, declaring  to  men  how  vile  they  are.  Be  they  confounded 
also  that  worship  them. 

Therefore  if  they  fall  to  the  ground,  they  rise  not  up  again 
of  themselves,  nor  if  a  man  set  them  upright,  will  they  stand 
by  themselves,  but  their  gifts  shall  be  set  before  them,  as  to  the 
dead. 

The  things  that  are  sacrificed  to  them,  their  priests  sell  and 
abuse:  in  like  manner  also  their  wives  take  part  of  them,  but 
give  nothing  of  it  either  to  the  sick,  or  to  the  poor. 

The  child-bearing  and  menstruous  women  touch  their  sacri- 
fices: knowing  therefore  by  these  things  that  they  are  not  gods. 
fear  them  not. 

For  how  can  they  be  called  gods  ?  because  women  set  offer- 
ings before  the  gods  of  silver,  and  of  gold,  and  of  wood  ; 

And  priests  sit  in  their  temples,  having  their  garments  rent, 
and  then     heads    and    beards   shaven,  and    nothing    upon    their 

heads. 


A    HISTORY   OF  THE    WORSHIP  OF   GOD.  225 

And  they  roar  and  cry  before  their  gods,  as  men  do  at  the 

feast  when  one  is  dead. 

The  priests  take  away  their  garments,  and  clothe  their 
wives  and  their  children. 

And  whether  it  he  evil  that  one  doth  unto  them,  or  good, 
they  are  not  able  to  recompense  it:  neither  can  they  set  up  a 
king  nor  put  him  down: 

In  like  manner  they  can  neither  give  riches,  nor  requite 
evil.  If  a  man  make  a  vow  to  them,  and  perform  it  not:  they 
cannot  require  it. 

They  cannot  deliver  a  man  from  death,  nor  save  the  weak 
from  the  mighty. 

They  cannot  restore  the  blind  man  to  his  sight:  nor  deliver 
a  man  from  distress. 

They  shall  not  pity  the  widow,  nor  do  good  to  the  father- 
less. 

Their  gods,  of  wood,  and  of  stone,  and  of  gold,  and  of  sil- 
ver, are  like  the  stones  that  are  hewn  out  of  the  mountains: 
and  they  that  worship  them  shall  be  confounded. 

How  then  is  it  to  be  supposed,  or  to  be  said,  that  they  are 
gods  ? 

Even  the  Chaldeans  themselves  dishonour  them:  who  when 
they  hear  of  one  dumb  that  cannot  speak,  they  present  him  to 
Bel,  entreating  him,  that  he  may  speak. 

As  though  they  could  be  sensible  that  have  no  motion  them- 
selves: and  they,  when  they  shall  perceive  this,  will  leave  them: 
for  their  gods  themselves  have  no  sense. 

The  women  also  with  cords  about  them,  sit  in  the  ways, 
burning  olive-stones. 

And  when  anyone  of  them,  drawn  away  by  some  passenger, 

15 


*22()  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

lieth  with  him,  she  upbraideth  her  neighbour,  that  she  was  not 
thought  as  worthy  as  herself,  uor  her  cord  broken. 

But  all  things  that  are  done  about  them,  are  false:  how  is  it 
then  to  be  thought,  or  to  be  said,  that  they  are  gods  ? 

And  they  are  made  by  workmen,  and  by  goldsmiths.  They 
shall  be  nothing  else  but  what  the  priests  will  have  them  to  be. 

For  the  artificers  themselves  that  make  them,  are  of  no  long 
continuance.  Can  those  things  then  that  are  made  by  them  be 
gods  ? 

But  they  have  left  false  things  and  reproach  to  them  that 
come  after. 

For  when  war  cometh  upon  them,  or  evils:-  the  priests  con- 
sult with  themselves,  where  they  may  hide  themselves  with 
them. 

How  then  can  they  be  thought  to  be  gods,  that  can  neither 
deliver  themselves  from  war,  nor  save  themselves  from  evils  ? 

For  seeing  they  are  but  of  wood,  and  laid  over  with  gold, 
and  with  silver,  it  shall  be  known  hereafter  that  they  are  falsi' 
things,  by  all  nations  and  kings:  and  it  shall  be  manifest  that 
they  are  no  gods,  but  the  work  of  men's  hands,  and  that  there 
is  no  work  of  (iod  in  them. 

Whence  therefore  is  it  known  that  they  are  not  gods,  but 
the  work  of  men's  hands,  and  no  work  of  God  is  in  them  ? 

They  cannot  set  up  a  king  over  the  land,  nor  give  rain  to 
men. 

They  determine  no  causes,  nor  deliver  countries  from  op- 
pression: because  they  can  do  nothing,  and  are  as  daws  between 
heaven  and  earth. 

For  when  fire  shall  fall  upon  the  house  of  theat  gods  of 
wood,  and  of  silver,  and  of  gold,  their  priests  indeed  will  lice 
away  and  be    saved:    hut    they  themselves    shall    be   burnt  in    the 

midsi  like  beams. 


A   HISTORY   OF   THE    WORSHIP   OF  GOD.  227 

And  they  cannot  withstand  ;i  king  and  war.  How  then  can 
it  be  supposed,  or  admitted  that  they  are  gods  ? 

Neither  are  these  gods  of  wood,  and  of  stone,  and  laid  over 
with  gold,  and  with  silver,  able  to  deliver  themselves  from 
thieves  or  robbers:  they  that  are  stronger  than  them. 

Shall  take  from  them  the  gold,  and  silver,  and  the  raiment 
wherewith  they  are  clothed,  and  shall  go  their  way,  neither 
shall  they  help  themselves. 

Therefore  it  is  better  to  be  a  king  that  sheweth  his  power; 
or  else  a  profitable  vessel  in  the  house,  with  which  the  owner 
thereof  will  be  well  satisfied:  or  a  door  in  the  house,  to  keep 
things  safe  that  are  therein,  than  such  false  gods. 

The  sun,  and  the  moon,  and  the  stars  being  bright,  and  sent 
forth  for  profitable  uses,  are  obedient. 

In  like  manner  the  lightning,  when  he  breaketh  forth,  is 
easy  to  be  seen:  and  after  the  same  manner  the  wind  bloweth  in 
every  country. 

And  the  clouds,  when  God  command eth  them  to  go  over  the 
whole  world,  do  as  they  are  bidden. 

The  fire  also  being  sent  from  above  to  consume  mountains, 
and  woods,  doth  as  it  is  commanded.  But  these  neither  in  shew, 
nor  in  power  are  like  to  any  one  of  them. 

Wherefore  it  is  neither  to  be  thought,  nor  to  be  said,  that 
they  are  gods:  since  they  are  neither  able  to  judge  causes,  nor 
to  do  any  good  to  men. 

Knowing  therefore  that  they  are  not  Gods,  fear  them  not. 

For  neither  can  they  curse  kings,  nor  bless  them. 

Neither  do  they  shew  signs  in  the  heaven  to  the  nations,  nor 
shine  as  the  sun,  nor  give  light  as  the  moon. 

Beasts  are  better  than  they,  which  can  fly  under  a  covert, 
and  help  themselves. 


228  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

Therefore  there  is  no  manner  of  appearance  that  they  are 
gods:  so  fear  them  not. 

For  as  a  scarecrow  in  a  garden  of  cucumbers  keepeth  noth- 
ing: so  are  their  gods  of  wood,  and  of  silver,  and  laid  over 
with  gold. 

Thev  are  no  better  than  a  white  thorn  in  a  garden,  upon 
which  every  bird  sitteth.  In  like  manner  also  their  gods  of 
wood,  and  laid  over  with  gold,  and  with  silver,  are  like  to  a  dead 
body  cast  forth  in  the  dark: 

By  the  purple  also  and  the  scarlet  which  are  moth-eaten 
upon  them,  you  shall  know  that  they  are  not  gods.  And  they 
themselves  at  last  are  consumed,  and  shall  be  a  reproach  in  the 
country. 

Better  therefore  is  the  just  man  that  hath  no  idols:  for  he 
shall  be  far  from  reproach." 

Section  5. — ezechiel — his  labors  among  the  captives  of 

tellabib. 

[Ezechiel,  whose  nam?  signifies  the  Strength  of  God,  was  of  the 
priestly  race;  and  of  the  number  of  the  captives  that  were  carried  away 
to  Babylon  with  king  Joachin.  He  was  co-temporary  with  Jeremias, 
and  prophesied  to  the  same  effect  in  Babylon,  as  Jeremias  did  in  Jeru- 
salem: and  is  said  to  have  ended  his  days  in  like  manner,  by  martyr- 
dom.] 

His  prophecies  arc  difficult  to  understand  because  of  the 
figures  which  he  employs,  in  order  perhaps  to  conceal  the  doc- 
trines and  state  of  the  .lews  from  the  Babylonians.  lie  proph- 
ecied  like  Jeremias  concerning  future  events  in  the  history  of 
surrounding  nations,  foretold  the  total  ruin  of  Jerusalem,  and 
cautioned  the  Jews  against  false  prophets  and  unfaithful  priests. 
Bzeohiel  also  announced  the  end  of  the  captivity,  the  coming 
of  the  Messiah.  His  reign,  the  vocation  of  the  Gentiles,  the 
establishment  and  triumphs  of  the  church.     With  these  remarks 


A    HISTORY   OF   THE    WORRHir    OF   GOD.  220 

the  reader  will  readily  understand   fche   following  extracts  from 
i  he  book  of  Ezechiel: 

QOD  DECLASETB   AGAINST  FALSE  PROPHETS    AND    PROPHETESSES, 
THAT   DECEIVE   THE    PEOPLE   WITH    LIES. 

"  And  the  word  of  the  Lord  came  to  me,  saying: 

Son  of  man,  prophesy  thou  against  the  prophets  of  Israel 
that  prophesy  out  of  their  own  heart  :  Hear  ye  the  word  of  the 
the  Lord  : 

Tims  saith  the  Lord  God  :  Wo  to  the  foolish  prophets,  that 
follow  their  own  spirit,  and  see  nothing. 

Thy  prophets  0  Israel,  wrere  like  foxes  in  the  deserts. 

Yon  have  not  gone  up  to  face  the  enemy,  nor  have  you  set  up 
a  wall  for  the  house  of  Israel,  to  stand  in  battle  in  the  day  of  the 
Lord. 

They  see  vain  things,  and  they  f oretel  lies,  saying  :  The  Lord 
saith  :  whereas  the  Lord  bath  not  sent  them  :  and  they  bave  per- 
sisted to  confirm  what  they  have  said. 

Have  yon  not  seen  a  vain  vision,  and  spoken  a  lying  divina- 
tion ?  and  you  say  :  The  Lord  saith  :  whereas  I  have  not  spoken. 

Therefore  thus  saith  the  Lord  (iod  :  Because  you  have  spoken 
vain  things,  and  have  seen  lies  :  therefore  behold  I  come  against 
you,  saith  the  Lord  God. 

And  my  hand  shall  be  upon  the  prophets  that  see  vain  things, 
and  that  divine  lies  :  they  shall  not  be  in  the  counsel  of  my  peo- 
ple, nor  shall  they  be  written  in  the  writing  of  the  bouse  of  Is- 
rael, neither  shall  they  enter  into  the  land  of  Israel  :  and  vou 
shall  know  that  I  am  the  Lord  God  : 

Because  they  have  deceived  my  people,  saying  :  Peace,  and 
there  is  no  peace  :  and  the  people  built  up  a  wall,  and  they  daubed 
it  with  dirt  without  straw. 

Say  to  them  that  daub  without  tempering  the  mortar,  that  it 


230  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

shall  fall  :  for  there  shall  he  an  overflowing  shown',  and  I  will 
cause  great  hail  stones  to  fall  violently  from  above,  and  a  stormy 
wind  to  throw  it  down. 

Behold,  when  the  wall  is  fallen  :  shall  it  not  he  said  to  you  : 
Where  is  the  daubing  wherewith  you  have  daubed  it  ? 

Therefore  thus  saith  the  Lord  God  :  Lo,  I  will  cause  a  stormy 
wind  to  break  forth  in  my  indignation,  and  there  shall  he  an 
overflowing  shower  in  my  anger  :  and  great  hail-stones  in  my 
wrath  to  consume. 

And  I  will  break  down  the  wall  that  you  have  daubed  with 
untempered  mortar  :  and  I  will  make  it  even  with  the  ground, 
and  the  foundation  thereof  shall  lie  laid  bare  :  and  it  shall  fall, 
and  ye  shall  be  consumed  in  the  midst  thereof  :  ami  you  shall 
know  that  I  am  the  Lord. 

And  I  will  accomplish  my  wrath  upon  the  wall,  and  upon 
them  that  daub  it  without  tempering  the  mortar,  and  I  will  say 
to  you  :  The  wall  is  no  more,  and  they  that  daub  it  are  no  more. 

Even  the  prophets  of  Israel  that  prophesy  to  Jerusalem,  and 
that  see  visions  of  peace  for  her  :  and  there  is  no  peace  saith  the 
Lord  God. 

And  thou,  son  of  man.  set  thy  face  against  the  daughters  of 
thy  people  that  prophesy  out  of  their  own  heart  :  and  do  thou 
prophesy  against  them, 

And  say:  Thus  saith  the  Lord  God:  Wo  to  them  that  sew 
cushions  under  every  elbow  :  and  make  pillows  for  the  heads  of 
persons  of  every  age  to  catch  souls:  and  when  they  caught  the 
souls  of  my  people,  they  gave  life  to  their  souls. 

And  they  violated  me  among  my  people,  for  a  handful  of 
barley,  and  a  piece  of  bread,  to  kill  souls,  which  should  not  die, 
and  to  save  souls  alive  which    should    not  live,  telling   lies  to  my 

people  that  believe  lies. 

Therefore  thus  saith  the  Lord  God  :  Behold  1  declare  against 


A    HISTORY   OF   THE   WORSHIP    OF   OOD.  231 

your  cushions,  wherewith  you  catch  flying  souls  :  and  I  will  tear 
them  off  from  your  arms :  and  I  will  lei  go  the  souls  thai  you 
catch,  i  he  souls  that  should  fly. 

And  I  will  tear  your  pillows,  and  will  deliver  my  people  out 
of  your  hand,  neither  shall  they  be  any  more  in  your  hands  in 
be  a  prey  :  and  yon  shall  know  that  I  am  the  Lord. 

Because  with  lies  you  have  made  the  heart  of  the  just  to 
mourn,  whom  I  have  not  made  sorrowful  :  and  have  strength- 
ened the  hands  of  the  wicked,  that  he  should  not  retnm  from 
his  evil  way.  and   live  : 

Therefore  yon  shall  not  see  vain  things,  nor  divine  divina- 
tions any  more,  and  I  will  deliver  my  people  out  of  your  hand  : 
and  yon  shall  know  that  I  am  the  Lord." 

In  the  preceding  extract  we  have  heard  the  prophet  exposing 
and  denouncing  the  wicked  conduct  of  the- false  prophets,  that 
is  of  men  who  speak  in  the  name  of  God,  but  had  received  no 
mission  from  Him.  In  the  following  quotation  Ezechiel  ad- 
dresses himself  to  the  priests  who  were  in  exile  in  Babylonia. 
These  were  indeed  lawful  ministers  of  God,  being  priests  or 
Levites  of  the  Sacerdotal  tribe,  but  they  were  unfaithful  minis- 
ters. The  prophet  at  the  same  time  predicts  the  mission  of  the 
one  shepherd  whom  the  Lord  will  set  upon  His  slice]),  and  con- 
trasts the  success  of  His  labors  with  the  evils  brought  about  by 
the  unfaithfulness  of  other  shepherds.  The  inspired  utterances 
of  Ezechiel  in  this  passage  are  well  deserving  the  consideration 
of  all  spiritual  or  temporal  rulers. 

"And  the  word  of  the  Lord  came  to  me,  saying: 

Son  of  man.  prophesy  concerning  the  shepherds  of  Israel  : 
prophesy,  and  say  to  the  shepherds:  Thussaith  theLordGod:  Wo 

to  the  shepherds  of  Israel,  that  fed  themselves:  should  not  the 
flocks  be  fed  by  the  shepherds? 


vl''r2  A    HISTORY   OF   THE   WORSHIP-   OF  GOD. 

Von  ate  the  milk,  mid  you  clothed  yourselves  with  the  wool, 
and  you  killed  that  which  was  fat:  hut  my  flock  you  did  not 
feed. 

The  weak  you  have  not  strengthened,  and  that  which  was 
sick  you  have  not  healed:  that  which  was  broken  you  have  not 
bound  up,  and  that  which  was  driven  away  you  have  not  brought 
again,  neither  have  you  sought  that  which  was  lost:  hut  you 
ruled  over  them  with  rigour,  and  with  a  high  hand. 

And  my  sheep  were  scattered,  because  there  was  no  shep- 
herd: and  they  became  the  prey  of  all  the  beasts  of  the  field, 
and  were  scattered. 

My  sheep  have  wandered  in  every  mountain,  ami  in  every 
high  hill:  and  my  flocks  were  scattered  upon  the  face  of  the 
earth,  and  there  was  none  that  sought  them,  there  was  none.  I 
say,  that  sought  them. 

Therefore,  ye  shepherds,  hear  the  word  of  the  Lord: 

As  I  live,  saith  the  Lord -God,  forasmuch  as  my  tlocks  have 
been  made  a  spoil,  and  my  sheep  are  become  a  prey  to  all  the 
beasts  of  the  field,  because  there  was  no  shepherd:  for  my  shep- 
herds did  not  seek  after  my  flock,  hut  tin-  shepherds  fed  them- 
selves, and  feil  not  my  Hocks: 

Therefore,  ye  shepherds,  hear  the  word  of   the  Lord: 

Thus  saith  the  Lord  God:  Behold.  I  myself  <■<>,>>€  upon  the 
shepherds,  I  will  require  my  flock  at  their  hand,  and  1  will  cause 
them  to  cease  from  feeding  the  flock  any  more,  neither  shall  the 

shepherds  feed  themselves  any  more:  and  I  will  deliver  my  flock 

from  their  mouth,  and  it  shall  no  more  he  meat   for  them. 

For  thus  saith  the  Lord  (lod:  Behold  1  myself  will  seek  my 
sheep,  and  will  visit  them. 

As  the  shepherd  vieiteth  his  Hock  in  the  day  when  he  shall  he 
in    the   midst  of   his  sheep  that  were  scat  tcred.  so  will  1  visit   my 


A    HISTORY    OF   THE    WORSHIF    OF   GOD.  233 

sheep,  and  will  deliver  them  ou1  of  all  the  places  where  bhey 
have  been  scattered  in  the  cloudy  ami  dark  day. 

And  I  will  bring  them  out  from  the  peoples,  and  will  gather 
them  out  of  the  countries,  and  will  bring  them  to  their  own 
land:  and  I  will  feed  them  in  the  mountains  of  Israel,  by  the 
rivers,  and  in  all  the  habitations  of  the  land. 

I  will  feed  them  in  the  most  fruitful  pastures,  and  their  pas- 
tures Bhall  be  in  the  high  mountains  of  Israel:  there  shall  they 
rest  on  the  green  grass,  and  he  fed  in  Eat  pastures  upon  the 
mountains  of  Israel. 

I  will  feed  my  sheep:  and  I  will  cause  them  to  lie  down,  saith 
the  Lord  God. 

I  will  seek  that  which  was  lost:  and  that  which  was  driven 
away.  I  will  bring  again:  and  I  will  hind  up  that  which  is 
hroken,  and  I  will  strengthen  that  which  was  weak,  and  that 
which  was  fat  and  strong  I  will  preserve:  and  I  will  feed  them 
in  judgment. 

And  as  for  you,  (J  my  tlocks.  thus  saith  the  Lord  God:  Be- 
hold I  judge  between  cattle  and  cattle,  of  rams  and  of  he-goats. 

Was  it  not  enough  for  you  to  feed  upon  good  pastures?  hut 
von  must  also  tread  down  with  your  feet  the  residue  of  your 
pastures:  and  when  you  drank  the  (dearest  water,  you  troubled 
the  rest  with  your  feet. 

And  my  sheep  were  fed  with  that  which  you  had  trodden 
with  your  feet:  and  they  drank  what  your  feet  had  troubled. 

Therefore  thus  saith  the  Lord  God  to  you:  Behold,  I  myself 
will  judge  between  the  fat  cattle  and  the  lean. 

Because  you  thrusted  with  sides  and  shoulders,  and  struck 
all  the  weak  cattle  with  your  horns,  till  they  were  scattered 
abroad: 

I  will  save  my  flock,  and  it  shall  be  no  more  a  spoil,  and  I 
will  judge  hetween  cattle  and  cattle. 


234  A   HISTORY   OF   THE   WORSHIP    OF   GOD. 

AND  I   WILL  BET  UP  ONE  SHEPHERD  OVEB  Til  KM.  and  he  shall 

feed  them,  even  thy  servant  David:  he  shall  feed  them,  and  he 
shall  be  their  shepherd. 

And  I  the  Lord  will  be  their  God  :  and  my  servant  David  the 
prince  in  the  midst  of  them  :  I  the  Lord  have  spoken  it. 

And  I  will  make  a  covenant  of  peace  with  them,  and  will 
cause  the  evil  beasts  to  cease  out  of  the  land  :  and  they  that  dwell 
in  the  wilderness  shall  sleep  secure  in  the  forests. 

And  I  will  make  them  a  blessing  round  about  my  hill  :  and  1 
will  send  down  the  rain  in  its  season  :  there  shall  be  showers  of 
blessing. 

And  the  tree  of  the  field  shall  yield  its  fruit,  and  the  earth 
shall  yield  her  increase,  and  they  shall  he  in  their  land  without 
fear  :  and  they  shall  know  that  I  am  the  Lord,  when  I  shall  have 
broken  the  bonds  of  their  yoke,  and  shall  have  delivered  them 
out  of  the  hand  of  those  that  rule  over  them. 

And  they  shall  be  no  more  for  a  spoil  to  the  nations,  oeither 
shall  the  beasts  of  the  earth  devour  them  :  but  they  shall  dwell 
securely  without  any  terror. 

And  I  will  raise  up  for  them  a  hu<\  of  renown  :  and  they  shall 
he  no  more  consumed  with  famine  in  the  land,  neither  shall  they 
bear  any  more  the  reproach  of  the  Gentiles. 

And  they  shall  know  that  I  the  Lord  their  God  am  with  them, 
and  that  they  are  my  people,  the  house  of  Israel,  saith  the  Lord 
God. 

And  you  my  flocks,  the  flocks  of  my  pasture  are  men  :  and 
I  am  the  Lord  your  God,  saith  the  Lord  God.'' 

Amongst  the  captives  of  Babylon  there  were  sonic  who  mur- 
mured against  God,  pretending  that  He  had  punished  them  on 
account  of  the  sins  of  their  fathers.  The  inspired  prophet  justi- 
fies  the   conduct    of   God,  and    invites   t  hem,  and  wit  h    them   all 


A    HISTORY    OF    THE    WORSHIP    OF   GOD.  235 

generations,  to  come,  to  return  to  Him  who  willeth  not  the 
death  of  him  that  dieth.     ••  Return  ye  and  live." 

••'And  the  word  of  the  Lord  came  to  me,  saying:  What  is  the 
meaning  ? 

Thai  you  use  among  you  this  parable  as  a  proverb  in  the 
land  of  Israel,  saying  :  The  fathers  have  eaten  sour  grapes,  and 
the  teeth  of  the  children  are  set  on  edge. 

As  I  live,  saith  the  Lord  God,  this  parable  shall  be  no  more 
to  you  a  proverb  in  Israel. 

And  von  say:  Why  hath  not  the  son  borne  the  iniquity  of 
his  father  ?  Verily,  because  the  son  hath  wrought  judgment 
and  justice,  hath  kept  all  my  commandments,  and  done  them, 
therefore  he  shall  surely  live. 

The  soul  that  sinneth,  the  same  shall  die  :  the  son  shall  not 
bear  the  iniquity  of  the  father,  and  the  father  shall  not  bear  the 
iniquity. of  the  son:  the  justice  of  the  just  shall  be  upon  him, 
and  the  wickedness  of  the  wicked  shall  be  upon  him. 

But  if  the  wicked  do  penance  for  all  his  sins,  which  he  hath 
committed,  and  keep  all  my  commandments,  and  do  judgment, 
and  justice  :  living  he  shall  live,  and  shall  not  die. 

I  will  not  remember  all  his  iniquities,  that  he  hath  done :  in 
his  justice  which  he  hath  wrought,  he  shall  live. 

Is  it  my  will  that  a  sinner  should  die,  saith  the  Lord  God, 
and  not  that  he  should  he  converted  from  his  ways,  and  live  ? 

But  if  the  just  man  turn  himself  away  from  his  justice,  and 
do  iniquity  according  to  all  the  abominations,  which  the  wicked 
man  useth  to  work,  shall  he  live?  all  his  justices,  which  he  had 
done,  shall  not  be  remembered  :  in  the  prevarication,  by  which 
he  hath  prevaricated,  and  in  his  sin,  which  he  hath  committed. 
in  them  he  shall  die. 

And  you  have  said:    The   way    of   the  Lord  is    not   right. 


•_,'!t".  A    HISTORY   OF   THE   WORSHir   OF   GOD. 

Bear  ye  therefore,  0  house  of  Israel  :  Is  it  my  way  that  is  no! 
right,  and  are  not  rather  your  ways  perverse  ? 

For  when  the  just  turneth  himself  away  from  his  justice, 
and  committeth  iniquity,  he  shall  die  therein  :  in  the  injustice 
that  he  hath  wrought  he  shall  die. 

And  when  the  wicked  turneth  himself  away  from  his  wicked- 
ness, which  he  hath  wrought,  and  doeth  judgment,  and  justice  : 
he  shall  save  his  soul  alive. 

Because  he  considereth  and  turneth  away  himself  from  all 
his  iniquities,  which  he  hath  wrought,  he  shall  surely  live,  and 
not  die. 

And  the  children  of  Israel  say  :  The  way  of  the  Lord  is  not 
right.  Are  not  my  ways  right,  0  house  of  Israel,  and  are  not 
rather  your  ways  perverse  ? 

Therefore  will  I  judge  every  man  according  to  his  ways,  <> 
house  of  Israel,  saith  the  Lord  God.  Be  converted  and  do  pen- 
ance for  all  your  iniquities  :  and  iniquity  shall  not  be  your  ruin. 

<'a>t  away  from  you  all  your  transgressions,  by  which  you 
have  transgressed,  and  make  to  yourselves  a  new  heart,  and  a 
new  spirit  :  and  why  will  you  die,  0  house  of  Israel  ? 

For  I  desire  not  the  death  of  him  that  dieth.  saith  the  Lord 
God,  return  ye,  and  live." 

The  following  prophesy  of  Ezechiel  to  the  exiles  must  have 
been  for  them  a  cause  of  great  comfort,  for  the  prophet  announ- 
ces to  them  the  glad  tidings  of  their  speedy  deliverance  from 
captivity,  of  their  new  life  as  a  nation,  of  the  tabernacle  of  God 
to  be  erected  in  the  midst  of  them,  and  above  all  oi  the  coming 
of  the  Messiah  and  His  eternal  kingdom: 


A    HISTORY    OF   THE    WORSHIP   OF   OOD.  237 

THE   VISION   OF   THE    RE8URBECTI0N   OF   I)l<  Y  BON  Ks,  I'OKESII  EU  - 
I\(i    THE   DELIVERANCE   OF  THE    PEOPLE    FROM    THEIR  CAP- 
TIVITY.      .M'liA    AND   ISRAEL   SHALL  BE  ALL  ONE  KING- 
DOM   UNDER   CHRIST.        GOIi's     EVERLASTING     COV- 
ENANT  WITH    THE  CHURCH. 

"The  hand  of  the  Lord  was  upon  me,  and  brought  me  forth 
in  the  spirit  of  the  Lord:  and  set  me  down  in  the  midst  of  a 
plain  that  was  full  of  bones. 

And  he  led  me  about  through  them  on  every  side:  now  they 
were  very  many  upon  the  face  of  the  plain,  and  they  were  ex- 
ceeding dry. 

And  he  said  to  me:  Son  of  man,  dost  thou  think  these  bones 
shall  live?  And  I  answered:  0  Lord  God,  thou  knowest. 

And  he  said  to  me:  Prophesy  concerning  these  bones,  and 
say  to  them;  ye  dry  bones  hear  the  word  of  the  Lord. 

Thus  saith  the  Lord  God  to  these  bones:  Behold,  I  will  send 
spirit  into  you,  and  you  shall  live. 

And  I  will  lay  sinews  upon  you,  and  will  cause  flesh  to  grow 
over  you,  and  Mill  cover  you  with  skin:  and  I  will  give  you  spirit 
and  you  shall  live,  and  you  shall  know  that  I  am  the  Lord. 

And  I  prophesied  as  he  had  commanded  me:  and  as  I  proph- 
esied there  was  a  noise,  and  behold  a  commotion:  and  the  bones 
came  together,  each  one  to  its  joint. 

And  I  saw  and  behold  the  sinews,  and  the  flesh  came  up  upon 
them:  and  the  skin  was  stretched  out  over  them,  but  there  was 
no  spirit  in  them. 

And  he  said  to  me:  Prophesy  to  the  spirit,  prophesy,  0  son 
of  man,  and  say  to  the  spirit:  Thus  saith  the  Lord  God:  Come 
spirit,  from  the  four  winds,  and  blow  upon  these  slain,  and  let 
them  live  again. 

And  I  prophesied  as  he  had  commanded  me:  and   the  spirit 


238  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

came  into  them,  and  they  lived:  and  they  .stood  up   upon  their 
feet,  an  exceeding  great  army. 

And  he  said  to  me:  Son  of  man:  All  these  bones  are  the 
house  of  Israel:  they  say:  Our  bones  are  dried  up,  and  our  hope 
is  lost,  and  we  are  cut  off. 

Therefore  prophesy,  and  say  to  them:  Thus  saith  the  Lord 
God:  Behold  I  will  open  your  graves,  and  will  bring  you  out  of 
your  sepulchres,  0  my  people:  and  will  bring  you  into  the  land 
of  Israel. 

And  you  shall  know  that  I  am  the  Lord,  when  I  shall  have 
opened  your  sepulchres,  and  shall  have  brought  you  out  of  your 
graves,  0  my  people. 

And  shall  have  put  my  spirit  in  you,  and  you  shall  live,  and 
I  shall  make  you  rest  upon  your  own  land:  and  you  shall  know 
that  I  the  Lord  have  spoken,  and  done  it,  saith  the  Lord  God: 

And  the  word  of  the  Lord  came  to  me  saying: 
*     *     * 

And  thou  shalt  say  to  them:  Thus  saith  the  Lord  God: 
Behold,  I  will  take  the  children  of  Israel  from  the  midst  of  the 
nations  whither  they  are  gone:  and  I  will  gather  them  on  every 
side,  and  will  bring  them  to  their  own  land. 

And  I  will  make  them  one  nation  in  the  land  on  the  moun- 
tains of  Israel,  and  one  king  shall  be  king  over  them  all:  and 
they  shall  no  more  be  two  nations,  neither  shall  they  be  divided 
any  more  into  two  kingdoms. 

NTor  shall  they  be  defiled  any  more  with  their  idols,  nor  with 
their  abominations,  nor  with  all  their  iniquities:  and  1  will  save 
them  out  of  all  the  places  in  which  they  have  sinned,  and  1  will 
cleanse  them  :  and  they  shall   be   my  people,  and    I   will    be  their 

God. 

And  my  Bervanl    David  shall  be  king  over  them,  and  they 


A    HISTORY   OF  THE   WORSHir   OF   GOD.  239 

shall  .-ill  have  one  shepherd  :  they  shall  walk  in  my  judgments, 
and  shall  keep  my  commandments,  and  shall  do  them. 

And  they  shall  dwell  in  the  land  which  I  gave  to  my  servant 
Jacob,  wherein  your  fathers  dwelt  :  and  they  shall  dwell  in  it, 
they  and  their  children,  and  their  children's  children,  for  ever  : 
and  David  my  servant  shall  be  their  prince  for  ever. 

And  I  will  make  a  covenant  of  peace  with  them,  it  shall  be 
an  everlasting  covenant  with  them  :  and  I  will  establish  them, 
and  will  multiply  them,  and  will  set  my  sanctuary  in  the  midst 
of  them  for  ever. 

And  my  tabernacle  shall  be  with  them  :  and  I  will  be  their 
God,  and  they  shall  be  my  people. 

And  the  nations  shall  know  that  I  am  the  Lord,  the  sanctifler 
of  Israel,  when  my  sanctuary  shall  be  in  the  midst  of  them  for 
ever.'X1) 

The  labors  of  Ezechiel  amongst  the  captives  had  most  admir- 
able results.  The  priests  and  levites  were  stirred  up  to  begin  a 
life  of  zealous  works  among  the  people.  They  undoubtedly  or- 
ganized assemblies  where  they  instructed  them,  offered  sacrifices, 
and  sang  the  inspired  hymns  of  their  prophets.  The  Jews  re- 
turned to  God  by  penance,  wept  over  their  calamities,  lamented 
the  destruction  of  Jerusalem  and  of  its  temple.  We  fancy  that 
the  children  of  Chaldea  had  often  heard  them  chanting  the  peni- 
tential psalms  of  David,  and  their  hymns  of  praise  to  Jehova. 
Nothing  can  be  more  sadly  charming  than  the  following  psalm, 
composed  in  those  days  of  exile,  and  ever  since  repeated  with 
delight  and  devotion  by  the  church  of  God. 

"Upon  the  rivers  of  Babylon,  there  we  sat  and  wept:  when  we 
remembered  Zion. 

On  the  willows  in  the  midst  thereof,  we  hung  up  our  instru- 
ments. 

(')     Ezech.   xxxvii. 


2-40 


A    HISTORY   OF   THE   WORSHIP   OF  GOD. 


For  there  they,  that  led  us  into  captivity,  required  of  us  the 
words  of  songs: 

And  they  that  carried  us  away,  said:  Sing  ye  to  us  a  hymn 
of  the  songs  of  Zion. 

I  Tow  shall  we  sing  the  song  of  the  Lord  in  a  strange  land  ? 

If  I  forget  thee,  0  Jerusalem,  let  my  right  hand  be  for- 
gotten. 

Let  my  tongue  cleave  to  my  jaws,  if  I  do  not  remember  thee: 

If  I  make  not  Jerusalem  the  beginning  of  my  joy. 

Remember,  0  Lord,  the  children  of  Edom,  in  the  day  of 
Jerusalem: 

Who  say:  Rase  it,  rase  it,  even  to  the  foundation  thereof. 

0  daughter  of  Babylon  miserable:  blessed  shall  he  be  who 
shall  repay  thee  thy  payment  which  thou  hast  paid  us. 

Blessed  he  that  shall  take  and  dash  thy  little  ones  against  the 
rock." 

The  following  psalm  was  composed  by  one  of  the  captives  of 
Babylon  towards  the  end  of  the  captivity,  at  the  time  when  this 
event  was  to  occur  according  to  the  prediction  of  Jeremias.  It 
expresses  the  sentiments  of  the  excited  dews  converted  to  God 
through  adversity,  earnestly  praying  for  the  rebuilding  of  Jeru- 
salem and  of  the  temple.  This  psalm  is  an  admirable  Bupplica- 
tion,  frequently  used  by  the  church: 

"  The  prayer  of  the  poor  man,  when  he  was  anxious,  and 
poured  out  his  supplication  before  the  Lord. 

llcai-,  ()  Lord,  my  prayer:  and  let  my  cry  conic  to  thee. 

Turn  not  away  (hy  face  from  me:  in  the  day  when  1  am  in 
trouble,  incline  thy  car  to  me. 

In  what  day  soever  I  shall  call   upon   thee,  hear  me  speedih  : 

For  my  days  are  vanished  like  smoke:  ami  my  hones  ate 
grown  dry  like  fuel  for  the  lire. 


A   HISTORY   OF   THE    WORSHIP   OF   OOD.  -Ill 

I  am  smitten  as  grass,  and   my  heart  is  withered:  because  I 

forgot  to  eat  my  bread. 

Through  the  voice  of  my  groaning,  my  bone  hath  cleaved  to 
my  flesh. 

I  am  become  like  to  a  pelican  of  t  lie  wilderness:  I  am  like 
;v  night  raven  in  the  house. (') 

I  have  watched,  and  am  become  as  a  sparrow,  all  alone  on 
the  house  top. 

All  the  day  long  my  enemies  reproached  me:  and  they  that 
praised  me  did  swear  against  me. 

For  I  did  eat  ashes  like  bread,  and  mingled  my  drink  with 
weeping. 

Because  of  thy  anger  and  indignation:  for  having  lifted  me 
up  thou  hast  thrown  me  down. 

My  days  have  declined  like  a  shadow:  and  T  am  withered 
like  grass. 

lint  thou,  0  Lord,  endurest  for  ever:  and  thy  memorial  to  all 
generations. 

Thou  shalt  arise  and  have  mercy  on  Zion:  for  it  is  time  to 
have  mercy  on  it,  for  the  time  is  come. 

For  the  stones  thereof  have  pleased  thy  servants:  and  they 
shall  have  pity  on  the  earth  thereof. 

And  the  Gentiles  shall  fear  thy  name.  0  Lord,  and  all  the 
kings  of  the  earth  thy  glory. 

For  the  Lord  hath  built  up  Zion:  and  he  shall  be  seen  in  his 
glory. 

He  hath  regard  to  the  prayer  of  the  humble:  and  he  hath 
not  despised  their  petition. 

Let  these  things  be  written  unto  another  generation:  and 
the  people  that  shall  be  created  shall  praise  the  Lord: 

(')  A  pelican.  (AN-.  T  am  become,  through  grief,  like  birds  that 
affect  solitude  ami  darkness.  H> 


242  A    HISTORY    OF  THE    WORSHIP   OF   O01>. 

Because  be  had  looked  forth  from  his  high  sanctuary:  from 
heaven  the  Lord  hath  looked  upon  bhe  earth: 

That  he  might  hear  the  groans  of  them  that  are  in  fetters: 
thai  lie  might  release  the  children  of  the  slain: 

That  they  may  declare  the  name  of  the  Lord  in  Zion:  and 
his  praise  in  Jerusalem. 

When  the  people  assemble  together,  and  kings  to  serve  the 
Lord. 

He  answered  him  in  the  way  of  his  strength:  declare  unto 
me  the  fewness  of  my  days."(') 

Call  me  not  away  in  the  midst  of  my  days:  thy  years  are  unto 
generation  and  generation. 

In  the  beginning.  0  Lord,  thou  foundedest  the  earth:  and 
the  heavens  are  the  works  of  thy  hands. 

They  shall  perish  but  thou  remainest:  and  all  of  them  shall 
grow  old  like  a  garment: 

And  as  a  vesture  thou  shalt  change  them,  and  they  shall  be 
changed.  But  thou  art  always  the  self-same,  and  thy  years  shall 
not  fail. 

The  children  of  thy  servants  shall  continue:  ami  their  ^wi\ 
shall  be  directed  for  ever. 

Section  6. — dantel — his  actions  wd  prophecies. 

Daniel,  the  fourth  of  the  four  greater  prophets,  was  of  the 
royal  blood  of  the  kings  of  .luda.  and  one  of  those  that  were  first 

i1)  Hi  answered  him  in  the  way  of  his  strength.  That  is.  tin 
people  mentioned  in  tin-  foregoing  verse,  or  //"■  penitent,  in  whose  per- 
son this  psalm  is  delivered,  answered  the  Lord  in  the  way  of  his  strength; 
that  is.  according  to  the  besl  of  liis  power  ami  strength;  or  when  li"  w  as 
in  the  flower  of  his  ageand  strength:  inquiring  after  the  fewness  of 
his  days;  to  know  if  he  should  live  long  enough  to  see  the  happj  restor 
ation  hi  /ion.  ,v<-. 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  243 

carried  away  into  captivity  to  Babylon.     He  was  so  renowned 

for  wisdom  and  know  ledge  that  it  became  a  proverb  amongst  the 
Babylonians,  as  n-ise  as  Daniel.  Ami  his  holiness  was  so  great 
from  his  very  childhood,  that  at  a  time  when  he  was  as  yet  but 
a  young  man,  he  is  joined  by  the  spirit  of  God  with  Noe  and 
dob.  (')  Daniel  has  given  us  a  history  of  part  of  his  life,  and 
his  prophecies  in  the  book  of  Scripture  which  bears  his  name. 

Let  us  here  recall  to  mind  the  description  given  above  of  the 
great  city  of  Babylon,  and  of  the  dangers  to  which  the  Jews 
were  there  exposed  of  losing  the  religion  of  their  fathers.  God 
in  his  kind  providence  toward  the  people  of  His  adoption,  wished 
to  have  in  that  great  city  a  faithful  son  of  Israel,  a  devout  ob- 
server of  this  law,  who  by  his  high  position,  his  learning,  his 
wisdom  and  extraordinary  gift  of  prophecies,  by  his  influence  at 
the  court  of  the  king,  might  be  for  them  a  protector,  an  example 
and  a  guide.  Daniel  was  destined  in  a  special  manner,  to  con- 
vince the  Chaldeans  of  the  greatness  and  power  of  God  whom  he 
and  the  other  captives  adored  ;  to  preserve  the  same  conviction 
in  the  hearts  of  the  Jews,  pointing  out  to  his  people  the  vanity 
of  the  Chaldean  divinities,  the  piotection  which  God  bestowed 
upon  his  faithful  followers,  and  the  importance  of  fulfilling  all 
the  prescriptions  of  the  law.  In  reading  the  following  pages  of 
the  inspired  writer  let  us  not  lose  sight  of  the  circumstances 
under  which  Daniel  and  his  fellow  captives  were  living. 

We  will  allow  the  prophet  to  introduce  himself  to  the  reader. 

(')    In  Eccli. 


244  A    HISTORY   OF  THE   WORSHir   OF   GOD. 

DANIEL    AND    HIS    COMPANIONS    ABE    TAKEN     INTO    THE    PALACE 

OF   THE  KING  OF  BABYLON  :    THEY  ABSTAIN  FROM  HIS    MEAT 

AND    WINE,    AND   SUCCEED    BETTER     WITH    PULSE    AND 

WATER.       THEIR     EXCELLENCE     IN     WISDOM. 

"In  the  third  year,  of  the  reign  of  Joakim,  king  of  Juda,  Nab- 
uchodonosor  king  of  Babylon  came  to  Jerusalem,  and  besieged  it; 

And  the  Lord  delivered  into  his  hands  Joakim  the  king  of 
Juda,  and  part  of  the  vessels  of  the  house  of  God  :  and  he  car- 
ried them  away  into  the  land  of  Sennaar,  to  the  house  of  his 
god,  and  the  vessels  he  brought  into  the  treasure  house  of  his 
god. 

And  the  king  spoke  to  Asphenez  the  master  of  the  eunuchs, 
that  he  should  bring  in  some  of  the  children  of  Israel,  and  of  the 
king's  seed  and  of  the  princes, 

Children  in  whom  there  was  no  blemish,  well  favored,  and 
skilful  in  all  wisdom,  cunning  in  knowledge,  and  instructed  in 
science,  and  such  as  might  stand  in  the  king's  palace,  that  he 
might  teach  them  the  learning,  and  the  tongue  of  the  Chaldeans. 

And  the  king  appointed  them  a  daily  provision,  of  his  own 
meat,  and  of  the  wine  of  which  he  drank  himself,  that  being 
nourished  three  years,  afterwards  they  might  stand  before  the 
king. 

Now  there  were  among  them  of  the  children  of  Juda,  Daniel, 
Ananias,  Misael,  and  Azarias. 

And  the  master  of  the  eunuchs  gave  them  names  :  to  Daniel, 
Baltassar:  to  Ananias.  Sidrach  :  to  Misael.  Misach  :  and  to  A/a- 
rias, Abdenago. 

But  Daniel  purposed  in  his  heart  that  he  would  not  be 
defiled  with  the  king's  table,  nor  with  the  wine  which  he  drank  : 
and  he  requested  the  master  of  the  eunuchs  that  he  might  not  be 

defiled. 


A    HISTORY   OF   THE    WORSHIP    OF   GOD.     '  245 

Ami  God  gave  to  Daniel  grace  and  mercy  in  the  sight  of  the 
prince  of  the  eunuchs. 

And  the  prince  of  the  eunuchs  said  to  Daniel:  I  tear  my 
lord  the  king,  who  hath  appointed  you  meat  and  drink  :  and  if 
he  should  see  your  faces  leaner  than  those  of  the  other  youths 
your  equals,  you  shall  endanger  my  head  to  the  king. 

And  Daniel  said  to  Malasar.  whom  the  prince  of  the  eunuchs 
had  appointed  over  Daniel,  Ananias,.  Misael,  and  Azarias : 

Try.  I  beseech  thee,  thy  servants  for  ten  days,  and  let  pulse 
he  given  us  to  eat,  and  water  to  drink  : 

And  look  upon  our  faces,  and  the  faces  of  the  children  that 
eat  of  the  king's  meat :  and  as  thou  shalt  see,  deal  with  thy  ser- 
vants. 

And  when  he  had  heard  these  words,  he  tried  them  for  ten 
days. 

And  after  ten  days  their  faces  appeared  fairer  and  fatter  than 
all  the  children  that  ate  of  the  king's  meat. 

So  Malasar  took  their  portions,  and  the  wine  that  they  should 
drink  :  and  he  gave  them  pulse. 

And  to  these  children  God  gave  knowledge,  and  understand- 
ing in  every  book,  and  wisdom  :  but  to  Daniel  the  understanding 
also  of  all  visions  and  dreams. 

And  when  the  days  were  ended,  after  which  the  king  had 
ordered  they  should  be  brought  in  :  the  prince  of  the  eunuchs 
brought  them  in  before  Nabuchodonosor. 

And  when  the  king  had  spoken  to  them,  there  were  not 
found  among  them  all.  such  as  Daniel,  Ananias,  Misael,  and 
Azarias  :  and  they  stood  in  the  king's  presence. 

And  in  all  matters  of  wisdom  and  understanding,  that  the 
king  inquired  of  them,  he  found  them  ten  times  better  than  all 
the  diviners,  and  wise  men,  that  were  in  all  his  kingdom. 


246  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

And  Daniel  continued  even  to  the  first  year  of  king  Cyras.  (') 
Daniel  was  only  twelve  years  old  when  he  "became  great  in 
the  eyes  of  the  people,"  who  were  made  aware  of  his  extraordin- 
ary mission,  by  the  wisdom  he  manifested  in  saving  Susanna. 
The  character  of  Susanna  and  of  her  devout  parents  show  to 
what  degree  of  virtue  the  Jews  could  attain  by  a  faithful  ob- 
servance of  the  law  of  Moses.  The  exclamations  of  the  captives 
who  praised  God,  "who  saveth  them  who  trust  in  Him,"  show- 
that  many  of  them  observed  the  law  in  the  land  of  their  exile. 
As  to  the  wicked  judges  they  also  were  captives  of  Jnda,  per- 
mitted to  act  as  such  by  the  king  of  Babylon,  who  allowed  the 
captives  to  be  governed  by  their  own  laws. 

THE    HISTORY    OF   sUsAXXA  AND  THE  TWO  ELDERS. 

'•Now  there  was  a  man  that  dwelt  in  Babylon,  and  his  name 
was  Joakim  : 

And  he  took  a  wife  whose  name  was  Susanna,  the  daughter 
of  Helcias,  a  very  beautiful  woman,  and  one  that  feared  God. 

For  her  parents  being  just,  had  instructed  their  daughter  ac- 
cording to  the  law  of  Moses. 

Now  Joakim  was  very  rich,  and  had  an  orchard  near  his 
house  :  and  the  .lews  resorted  to  him.  beause  he  was  the  most 
honorable  of  them  all. 

And  there  were  two  of  the  ancients  of  the  people  appointed 
judges  that  year,  of  whom  the  Lord  said  :  Iniquity  came  out 
from  Babylon  from  the  ancient  judges,  that  seemed  togo\ern  the 
people. 

These  men  frequented  the  house  of  Joakim,  and  all  thai  had 
any  matters  Of   judgmenl  came  to  them. 

(')     Dan.    i. 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  '217 

And  when  the  people  departed  away  al  noon,  Susanna  wenl 
in.  ami  walked  in  her  husband's  orchard. 

And  the  old  men  saw  her  going  in  every  day.  and  walking  : 
and  they  were  inflamed  with  Inst  toward  her  : 

And  they  perverted  their  own  mind  and  turned  away  their 
eyes  thai  they  might  not  look  unto  heaven,  nor  remember  just 
judgments. 

So  they  were  both  wounded  with  the  love  of  her,  yet  they  did 
noi  make  known  their  grief  one  to  the  other  : 

For  they  were  ashamed  to  declare  to  one  another  their  lust. 
being  desirous  to  have  to  do  with  her  : 

And  they  watched  carefullj  every  day  to  see  her:  And  one 
said  to  another. 

Let  us  now  go  home,  for  it  is  dinner  time.      So  going  out.  the} 
departed  one  from  another. 

And  turning  back  again,  they  came  both  to  the  same  place  : 
and  asking  one  another  the  cause,  they  acknowledged  their  lust  : 
and  then  they  agreed  upon  a  time,  when  they  might  find  her 
alone. 

And  it  fell  out,  as  they  watched  a,  tit  day.  she  went  in  on  a 
time,  as  yesterday  and  the  day  before,  with  two  maids  only,  and 
was  desirous  to  wash  herself  in  the  orchard  :  for  it  was  ho! 
weal  her. 

And  there  was  nobody  there,  hut  the  two  old  men  that  had 
hid  themselves  and  were  beholding  her. 

So  she  said  to  the  maids  :     Bring  me    oil.  and    washing   balls, 
and  shut  the  doors  of  the  orchard,  that  I  my  wash  me. 

And  they  did  as  she  bade  them  :  and  they  shut  the  doors  of 
the  orchard, and  went  out  by  a  back  door  to  fetch  what  she  had 
commanded  them,  and  they  knew  not  that  the  elders  were  hid 
within. 


248  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

Now  when  the  maids  were  gone  forth,  the  two  elders  arose, 
iind  ran  to  her,  and  said  : 

Behold  the  doors  of  the  orchard  are  shut,  and  nobody  seetb 
ns.  and  we  are  in  love  with  thee  :  wherefore  consent  to  us,  ami 
lie  with  us. 

lint  if  thou  wilt  not,  we  will  bear  witness  against  thee,  that  a 
young  man  was  with  thee,  and  therefore  thou  didst  send  away 
thy  maids  from  thee. 

Susanna  sighed  and  said  :  1  am  straitened  on  every  side  : 
for  if  I  do  this  thing,  it  is  death  to  me  :  and  if  I  do  it  not,  I 
shall  not  escape  your  hands.  But  it  is  better  for  me  to  fall  into 
your  hands  without  doing  it,  than  to  sin  in  the  sight  of  the  Lord. 

With  that  Susanna  cried  out  with  a  loud  voice  :  and  the  eld- 
ers also  cried  out  against  her. 

And  one  of  them  ran  to  the  door  of  the  orchard,  and  opened 
it. 

So  when  the  servants  of  the  house  heard  the  cry  in  the  orchard 
they  rushed  in  by  the  back  door  to  see  what  was  the  matter. 

But  after  the  old  men  had  spoken,  the  servants  were  greatly 
ashamed  :  for  never  had  there  been  any  such  word  said  of  Su- 
sanna.    And  on  the  next  day. 

When  the  people  were  come  to  Joakim  her  husband,  the  two 
elders  also  came  full  of  wicked  devices  against  Susanna,  to  put 
her  to  death. 

And  they  said  before  the  people  :  Send  to  Susanna,  daugh- 
ter of  Ilelcias  the  wife  of  Joakim.     And  presently  they  sent, 

And  she  came  with  her  parents,  and  children,  and  all  her 
kindred. 

Now  Susanna  was  exceeding  delicate,  and  beautiful  to  be- 
hold. 

But  those  wicked  men   commanded   thai   her  face  should  be 


A    HISTORY    OF   THE    WORSHIP    OF    GOD.  2-1 '.• 

uncovered  (for  she  was  covered)  that  so  ;it  Least    they   might  be 

sat  iefied  with  her  beauty. 

Therefore  her  friends,  and  all  her  acquaintance  wept. 

Hut  the  two  elders  rising  up  in  the  midst  of  the  people,  Laid 
their  hands  upon  her  head. 

And  she  weeping  looked  up  to  heaven,  for  her  heart  had 
confidence  in  the  Lord. 

And  the  elders  said  :  As  we  walked  in  the  orchard  alone, 
this  woman  came  in  with  two  maids,  and  shut  the  doors  of  the 
orchard,  and  sent  away  the  maids  from  her. 

Then  a  young  man  that  was  there  hid  came  to  her.  and  lay 
with  her. 

But  we  that  were  in  a  corner  of  the  orchard,  seeing  this 
wickedness,  ran  up  to  them,  and  we  saw  them  lie  together. 

And  as  for  him,  we  could  nottake  him,  because  he  was  stron- 
ger than  we,  and  opening  the  doors  he  leaped  out: 

But  having  taken  this  woman,  we  asked  who  the  young  man 
was:  but  she  would  not  tell  us:  of  this  thing  we  are  witnesses. 

The  multitude  believed  them  as  being  the  elders  and  the 
judges  of  the  people,  and  they  condemned  her  to  death. 

Then  Susanna  cried  out  with  a  loud  voire. and  said:  0  eternal 
God,  who  knowest  hidden  things,  who  knowest  all  things  before 
they  come  to  pass, 

Thou  knowest  that  they  have  borne  false  witness  against  me: 
and  behold  1  must  die.  whereas  I  have  done  none  of  these  things 
which  these  men  have  maliciously  forged  against  me. 

And  the  Lord  heard  her  voice. 

And  when  she  was  led  to  be  put  to  death,  the  Lord  raised  up 
the  holy  spirit  of  a  young  boy,  whose  name  was  Daniel: 

And  he  cried  out  with  a  loud  voice:  I  am  (dear  from  the 
blood  of  this  woman. 


250  A   HISTORY   OF  THE    WORSHir   OF   GOD. 

Then  all  the  people  taming  themselves  toward  him,  said: 
What  meaneth  this  word  that  thou  hast  spoken? 

Bur  he  Btanding  in  the  midst  of  them,  said:  Arc  ye  so  fool- 
ish, ye  children  of  Israel,  that  without  examination  or  knowl- 
edge of  the  troth,  you  have  condemned  a  daughter  of  Israel!' 

Return  to  the  judgment,  for  they  have  borne  false  witness 
against  her. 

So  all  the  people  turned  again  in  haste,  and  the  old  men  said 
to  him:  Come,  and  sit  thou  down  among  us,  and  shew  it  us: 
seeing  God  hath  given  thee  the  honour  of  old  age. 

And  Daniel  said  to  them:  Separate  these  two  far  from  one 
another,  and  I  will  examine  them. 

So  when  they  were  put  asunder  one  from  the  other,  he  called 
one  of  them,  and  said  to  him:  0  thou  that  are  grown  old  in  evil 
davs,  now  are  thy  sins  come  out,  which  thou  hast  committed 
before: 

In  judging  unjust  judgments,  oppressing  the  innocent,  and 
letting  the  guilty  to  go  free,  whereas  the  Lord  saith:  The  inno- 
cent and  the  just  thou  shalt  not  kill. 

Now  then,  if  thou  sawest  her.  tell  me  under  what  tree  thou 
sawesl  them  conversing  together.  He  said:  Under  a  mastic 
tree. 

And  Darnel  said:  Well  hast  thou  lied  against  thy  own  head: 
for  behold  the  Angel  of  God  ha\  ing  received  the  sentence  id'  him 
shall  cut  thee  in  two. 

And  having  pul  him  aside,  lie  commanded  thai  the  other 
should  come:  and  he  said  to  him:  0  thou  Beed  of  Chanaan.  ami 
not  of  Juda,  beauty  hath  deceived  thee,  and  lust  hath  perverted 

thy  heart: 

Thus  did  you  do  to  the  daughters  of  Israel,  and  they  for  fear 
conversed  with  you:   but  a  daughter  of    dud.i    would    not    abide 

your  wickedness, 


A    HISTORY   OF   THE    WOKSIIir    OF   GOD.  251 

Now  therefore  tell  me,  under  what  tret- didst  thou  take  them 
conversing  together.     And  he  answered:  Under  a  holm  tree. 

And  Daniel  said  to  him  :  Well  hast  thou  lied  against  thy 
own  head  •  for  the  Angel  of  the  Lord  waiteth  with  a  sword  to 
cut  thee  in  two,  and  to  destroy  you. 

With  that  all  the  assembly  cried  out  with  a  loud  voice,  and 
they  blessed  God  who  saveth  them  that  trust  in  him. 

And  they  rose  up  against  the  two  elders  (for  Daniel  had  con- 
victed them  of  false  witness  by  their  own  mouth)  and  they  did  to 
them  as  they  had  maliciously  dealt  against  their  neighbour, 

To  fulfil  the  law  of  Moses  :  and  they  put  them  to  death,  and 
innocent  blood  was  saved  in  that  day. 

But  Helcias  and  his  wife  praised  God,  for  their  daughter 
Susanna,  with  Joakim  her  husband,  and  all  her  kindred,  be- 
cause there  was  no  dishonesty  found  in  her. 

And  Daniel  became  great  in  the  sight  of  the  people  from 
that  day,  and  thence  forward." 

The  following  chapter  of  the  book  of  Daniel  relates  an  ex- 
traordinary event  in  the  lives  of  Nabuchodonosor  and  of  our 
prophet.  We  copy  it  entire,  notwithstanding  its  great  length, 
knowing  that  the  perusal  of  it  will  interest  and  edify  those  who 
have  read  it  already,  and  those  who  may  never  have  done  so  be- 
fore. This  history  will  tell  us  of  the  pride  and  cruelty  of  the 
king  af  Babylon,  and  also  of  the  heroic  devotion  of  Daniel  and 
his  companions.  Through  the  doings  and  utterances  of  the 
prophet  we  shall  see  the  knowledge  of  One  Almighty  God, 
spreading  in  Babylonia,  which  was  at  that  time  the  principal 
seat  of  the  commerce  of  the  world. 


252  A    HISTORY   OF   THE   WORSHir   OF   GOD. 

DANIEL,     i;v     DIVINE    REVELATION,    DECLARES    THE    DBEAM    OF 

NTABFCHODONOSOR,    AND   THE  INTEBPEETATION   OF    IT. 

UK  IS  HIGHLY  HONOURED  BY  THE  KING. 

''lathe  second  year  of  the  reign  of  Nabuehodonosor,  Nabucho- 
donosor  had  a  dream,  and  his  spirit  was  terrified,  and  his  dream 
went  out  of  his  mind. 

Then  the  king  commanded  to  call  together  the  diviners,  and 
the  wise  men.  and  the  magicians,  and  the  Chaldeans:  to  declare 
to  the  king  hie  dreams:  so  they  came  and  stood  before  the  king. 

And  the  king  said  to  them:  I  saw  a  dream:  and  being  trou- 
bled in  mind  I  know  not  what  I  saw. 

And  the  Chaldeans  answered  the  king  in  Syriae:  0  king, 
live  for  ever:  tell  to  thy  servants  thy  dream,  and  we  will  de- 
clare the  interpretation  thereof. 

And  the  king  answering  said  to  the  Chaldeans:  The  thing  is 
gone  out  of  my  mind:  unless  you  tell  me  the  dream,  and  the 
meaning  thereof,  you  shall  be  put  to  death,  and  your  houses 
shall  be  confiscated. 

But  if  you  tell  the  dream,  and  the  meaning  of  it,  you  shall 
receive  of  me  rewards  and  gifts,  and  great  honour:  therefore 
tell  me  the  dream,  and  the  interpretation  thereof. 

And  they  answered  again  and  said:  Let  the  king  tell  the 
servants  the  dream,  and  we  will  declare  the  interpretation  of  it. 

And  the  king  answered  and  said:  1  know  for  certain  that 
you  seek  to  gain  time,  since  you  know  that  the  thing  is  gone 
from  me. 

If  therefore  you  tell  me  not  the  dream,  there  is  one  sentence 
concerning  you,  that  you  have  also  framed  a  lying  interpreta- 
tion, and  full  of  deceit,  t<>  speak  before  me  till  the  time  pass 
away.  Tell  me  therefore  the  dream,  that  1  may  know  that  you 
also  give  a  true  interpretation  thereof. 


A   HISTORY   OF   THE    WORSHIP   OF   GOD.  25^1 

Then  the  Chaldeans  answered  before  the  king,  and  Baid: 
There  is  no  man  upon  earth  thai  can  accomplish  thy  word,  0 
king,  neither  doth  any  king,  though  great  and  mighty,  ask  such 

a  thing  of  any  diviner,  or  wise  men.  or  Chaldean. 

For  the  thing  that  thou  askest,  0  king,  is  difficult:  dot  can 
any  one  be  found  that  can  show  it  hefore  the  king,  except  tin- 
gods,  whose  conversation  is  not  with  men. 

Upon  hearing  this,  the  king  in  fury,  and  in  great  wrath, 
commanded  that  all  the  wise  men  of  Babylon  should  be  put  to 
death. 

And  the  decree  heing  gone  forth,  the  wise  men  were  slain: 
and  Daniel  and  his  companions  were  sought  for.  to  be  put  to 
death. 

Then  Daniel  inquired  concerning  the  law  and  the  sentence 
of  Arioch  the  general  of  the  king's  army,  who  was  gone  forth  to 
kill  the  wise  men  of  Babylon. 

And  he  asked  him  that  had  received  the  orders  of  the  king, 
why  so  cruel  a  sentence  was  gone  forth  from  the  face  of  the 
king.    And  when  Arioch  had  told  the  matter  to  Daniel, 

Daniel  went  in  and  desired  of  the  king,  that  he  would  give 
him  time  to  resolve  the  question  and  declare  it  to  the  king. 

And  he  went  into  his  house,  and  told  the  matter  to  Ananias. 
and  Misael,  and  Azarias  his  companions: 

To  the  end  that  they  should  ask  mercy  at  the  face  of  the  God 
of  heaven  concerning  this  secret,  and  that.  Daniel  and  his  com- 
panions might  not  perish  with,  the  rest  of  the  wise  men  of 
Babylon. 

Then  was  the  mystery  revealed  to  Daniel  by  a  vision  in  the 
night:  and  Daniel  blessed  the  God  of  heaven. 

And  speaking  he  said:  Blessed  be  the  name  of  the  Lord  from 
eternity  and  for  evermore:  for  wisdom  and  fortitude  are  his. 

And  he  changeth  times  and  ages:  taketh  away  kingdoms  and 


254  A   HISTORY   OF   THE   WORSHIP   OF  GOD. 

establisheth  them,  giveth  wisdom  to  tin-  wise,  and  knowledge  to 
them  that  have  understanding. 

lie  revealeth  deef)  and  hidden  things,  and  knoweth  what  is 

in  darkness,  and  light  is  with  him. 

To  thee,  0  God  of  our  fathers  I  give  thanks:  and  1  praise 
thee:  because  thou  hast  given  me  wisdom  and  strength:  and 
now  thou  hast  shewn  me  what  we  desired  of  thee,  for  thou  hast 
made  known  to  us,  the  king's  discourse. 

After  this  Daniel  went  in  to  Arioch  to  whom  the  king  had 
given  orders  to  destroy  the  wise  men  of  Babylon,  and  he  spoke 
thus  to  him:  Destroy  not  the  wise  men  of  Babylon:  bring  me 
in  before  the  king,  and  I  will  tell  the  solution  to  the  king. 

Then  Arioch  in  haste  brought  in  Daniel  to  the  king  and  said 
to  him:  I  have  found  a  man  of  the  children  of  the  captivity  of 
Juda,  that  will  resolve  the  question  to  the  king. 

The  king  answered,  and  said  to  Daniel,  whose  name  was 
Baltassar:  Thinkest  thou  indeed  thai  thou  canst  tell  me  the 
dream  that  I  saw,  and  the  interpretation  thereof  ? 

And  Daniel  made  answer  before  the  king,  and  said  :  The 
secret  that  the  king  desireth  to  know,  none  of  the  wise  men.  or 
the  philosophers,  or  the  diviners,  or  the  soothsayers  can  declare 
to  the  king. 

Bui  there  is  a  God  in  heaven  that  revealeth  mysteries,  who 
hath  shewn  to  thee.  <)  king  Nabuchodonosor,  what  is  to  come 
to  pass  in  the  latter  times.  Thy  dream,  and  the  visions  of  thy 
head  upon  t  hv  bed,  are  these  : 

Thou.  0  king,  didst  begin  to  think  in  thy  bed,  what  should 
come  to  pass  hereafter:  and  he  that  revealeth  mysteries  shewed 

I  bee  what  shall  come  to  pass. 

To  me  also  this  secret  is  revealed,  not  by  any  wisdom  that  1 
have  more  than  all   men   alive  :    hut    that    the   interpretation 


A    HISTORY    OF   THE    WORSHIP    OF    GOD.  255 

might  be  made  manifest,  to  the  king,  ami  thou  mightesl  know 
the  thoughts  of  thy  mind. 

Thou,  0  king,  sawest,  and  behold  there  was  ae  it  were3  a 
great  statue  :  this  statue,  which  was  great  and  high,  tall  of 
stature,  stood  before  thee,  and  the  look  thereof  was  terrible. 

The  head  of  this  statue  was  of  fine  gold,  but  the  breast  and 
anus  of  silver,  and  the  belly  and  the  thighs  of  brass  : 

And  the  legs  of  iron,  the  feet  part  of  iron  and  part  of  clay. 

Thus  thou  sawest,  till  a  stone  was  cut  out  of  a  mountain 
without  hands  :  and  it  struck  the  statue  upon  the  feet  thereof 
that  were  of  iron  and  of  clay,  and  broke  them  in  pieces. 

Then  was  the  iron,  the  clay,  the  brass,  the  silver,  and  the 
gold  broken  to  pieces  together,  and  became  like  the  chaff  of  a 
summer's  threshing-floor,  and  they  were  carried  away  by  the 
wind  :  and  there  was  no  place  found  for  them  :  but  the  stone 
that  struck  the  statue  became  a  great  mountain,  and  filled  the 
whole  earth. 

This  is  the  dream  :  we  will  also  tell  the  interpretation 
thereof  before  thee,  0  king. 

Thou  art  a  king  of  kings  :  and  the  God  of  heaven  hath 
given  thee  a  kingdom,  and  strength,  and  power,  and  glory  : 

And  all  places  wherein  the  children  of  men,  and  the  beasts 
of  the  Held  do  dwell  :  he  hath  also  given  the  birds  of  the  air 
into  thy  hand,  and  hath  put  all  things  under  thy  power  :  thou 
therefore  art  the  head  of  gold. 

And  after  thee  shall  rise  up  another  kingdom,  inferior  to 
thee,  of  silver  :  and  another  third  kingdom  of  brass,  which 
shall  rule  over  all  the  world. 

And  the  fourth  kingdom  shall  be  as  iron.  As  iron  breaketh 
into  pieces,  and  subdueth  all  things,  so  shall  that  break  and 
destroy  all  these. 

And  whereas  thou  sawest    the   feet,  and    the  toes  [part  of  pot- 


256  A    HISTORY    OF    THE    WORSHIP    OF   GOD. 

ter's  day.  and  part  of  iron  :  the  kingdom  shall  be  divided,  but 
yet  it  shall  take  its  origin  from  the  iron,  according  as  thou 
sawest  the  iron  mixed  with  the  miry  clay. 

And  as  the  toes  of  the  feet  were  part  of  iron,  and  part  of 
clay,  the  kingdom  shall  be  partly  strong,  and  partly  broken. 

And  whereas  thou  sawest  the  iron  mixed  with  miry  clay, 
they  shall  be  mingled  indeed  together  with  the  seed  of  man.  but 
they  shall  not  stick  fast  one  to  another,  as  iron  cannot  be  mixed 
with  clay. 

But  in  the  days  of  those  kingdoms  the  God  of  heaven  will 
set  up  a  kingdom  that  shall  never  be  destroyed,  and  his  kingdom 
shall  not  be  delivered  up  to  another  people,  and  it  shall  break 
in  pieces,  and  shall  consume  all  these  kingdoms,  and  itself  shall 
stand  for  ever. 

According  as  thou  sawest  that  the  stone  was  cut  out  of  the 
mountain  without  hands  and  broke  in  pieces  the  clay  and  the 
iron,  and  the  brass,  and  the  silver,  and  the  gold,  the  great  God 
hath  shewn  the  king  what  shall  come  to  pass  hereafter,  and  the 
dream  is  true,  and  the  interpretation  thereof  is  faithful. 

Then  king  Xabuchodonosor  fell  on  his  face,  and  worshipped 
Daniel,  and  commauded  that  they  should  offer  in  sacrifice  to 
him  victims  and  incense. 

And  the  king  spoke  to  Daniel,  and  said  :  Verily  your  God  is 
the  God  of  gods,  and  Lord  of  kings,  and  a  revealer  of  hidden 
things  :  seeing  thou  couldst  discover  this  secret. 

Then  the  king  advanced  Daniel  to  a  high  station,  and  gave 
him  many  and  great  gifts  :  and  he  made  him  governor  over  all 
the  provinces  of  Babylon,  and  chief  of  the  magistrates  over  all 
the  wise  men  of  Babylon. 

And  Daniel  requested  of  the  king,  and  he  appointed  Sidrach, 
Misacli.  and  Ahdenago  over  the  works  of  the  province  of  Baby- 
lon, hut  Daniel  himself  was  in  the  Linn's  palace." 


A    HISTORY   OF    THE    WORSHIP    OF   GOD.  257 

In  ilic  passage  which  we  have  just  quoted,  we  read  that  the 
king  advanced  Daniel  to  ;i  high  station,  and  gave  him  many 
and  great  gifts;  that  he  made  him  governor  over  all  the  prov- 
inces of  Babylon;  and  chief  of  the  magistrates  over  all  the  wise 
men  of  Babylon.  Nabuchodonosor  did  also  on  the  recom- 
mendation of  Daniel  appoint  Sidrack,  Misack  and  Abdenago 
over  the  works  of  the  province  of  Babylon.  Daniel  was  so 
much  honored  as  to  live  in  the  king's  palace.  The  king  of 
Babylon,  however,  forgot  very  soon  what  he  had  said  to  Daniel. 
•*  Verily  your  God  is  the  God  of  gods  and  Lord  of  kings,"  as 
we  shall  presently  see  by  the  following  relation  of  the  erection 
of  a  golden  statue  which  Nabuchodonosor  commanded  to  be 
adored  by  all. 


XAMUCIIODONOSOR    SETTETH   UP    A  GOLDEN   STATUE  \    WHICH    111: 
COMMANDETB     ALL    To    ADORE:    THE   THREE    CHILDREN   FOR 
REFUSING    TO    Do  IT    AUK    CAST    INTO    THE  FIERY    FUR- 
NACE;   BUT    ARE  NOT    HURT    BY    THE    FLAMES. 
THEIR     PRAYER,     AND     CANTICLE   OK 
PRAISE. 

King  Nabuchodonosor  made  a  statue  of  gold,  of  sixty  cubits 
high,  and  six  cubits  broad,  and  he  set  it  up  in  the  plain  of 
Dura  of  the  province  of  Babylon. 

Then  Nabuchodonosor  the  king  sent  to  call  together  the 
nobles,  the  magistrates,  and  the  judges,  the  captains,  the  rulers, 
and  governors,  and  all  the  chief  men  of  the  provinces,  to  come 
to  the  dedication  of  the  statue  which  king  Nabuchodonosor  had 
set  up. 

Then  the  nobles,  the  magistrates,  and  the  judges,  the  cap- 
tains, and  rulers,  and  the  great  men  that  were  placed  in  author- 


258  \    HISTORY   OF  THE    WORSHIP   OF  GOD. 

ity,  and  .-ill  the  princes  of  the  provinces,  were  gathered  together 
to  come  to  the  dedication  of  the  statue  which  king  Nabucho- 
donosor  had  set  up:  and  they  stood  before  the  statue  which 
king  Nabuchodonosor  had  set  up: 

Then  a  herald  cried  with  a  strong  voice:  To  you  it  is  com- 
manded, O  nations,  tribes  and  languages: 

That  in  the  hour  that  you  shall  hear  the  sound  of  the  trum- 
pet, and  of  the  Mute,  and  of  the  harp,  of  the  sackbut,  and  of 
the  psaltery,  and  of  the  symphony,  and  of  all  kind  of  music,  ye 
fall  down  and  adore  the  golden  statue  which  king  Nabuchod- 
onosor hath  set  up. 

But  if  any  man  shall  not  fall  down  and  adore,  he  shall  the 
same  hour  he  cast  into  a  furnace  of  burning  fire. 

Upon  this  therefore,  at  the  time  when  all  the  people  heard 
the  sound  of  the  trumpet,  the  flute,  and  the  harp,  id'  the  sack- 
but,  ami  the  psaltery,  of  the  symphony,  and  of  all  kind  of 
music:  all  the  nations,  tribes,  and  languages  fell  down  and 
adored  the  golden  statue,  which  king  Nabuchodonosor  had  set 
up. 

And  presently  at  that  very  time  some  Chaldeans  came  ami 
accused  the  Jews. 

And  said  to  king  Nabuchodonosor:  0  king,  live  for  ever: 

Thou,  <)  king,  hast  made  a  decree  that  every  man  that  shall 
hear  the  sound  of  the  trumpet,  the  Mute,  and  the  harp,  of  the 
sackbut.  and  the  psaltery,  of  the  symphony,  and  of  all  kind  of 
music  shall  prostrate  himself,  and  adore  the  golden  statue: 

And  that  if  any  man  shall  not  fall  down  and  adore,  he 
should  be  cast  into  a  furnace  of  burning  fire. 

Now  there   are    certain   .lews:  whom    thou    hast  set    over  the 

work.-  of   the  province  of    Babylon,  Sidrach,  Miaach,  and  Abde- 
nago:  those  men,  0  king,  have  slighted  th\   decree:  they  wot- 


A    HISTORY   OF  THE   WORSIUP   OF  GOD.  '259 

ship  not  thy  gods,  nor  do  they  adore  the  golden  statue  which 

thou  hast  set  u |». 

Then  Nabuchodonosor  in  fury,  and  in  wrath,  commanded 
that  Sidrach,  .Misach,  and  Abdenago  should  be  brought:  who 
immediately  were  brought  before  the  king. 

And  Xabuchodonosor  the  king  spoke  to  them,  and  said:  [g 
it  true,  0  Sidrach,  Misach,  and  Abdenago,  that  you  do  not  wor- 
ship my  gods,  nor  adore  the  golden  statue  that  I  have  set  up  ? 

Now  therefore  if  you  be  ready,  at  whatever  hour  soever  you 
shall  hear  the  sound  of  the  trumpet,  llute,  harp,  sackbut,  and 
psaltery,  and  symphony,  and  of  all  kind  of  music,  prostrate 
yourselves  and  adore  the  statue  which  I  have  made;  but  if  you 
do  not  adore,  you  shall  be  cast  the  same  hour  into  the  furnace 
of  burning  fire:  and  who  is  the  God  that  shall  deliver  you  out 
of  my  hand  ? 

Sidrach,  Misach,  and  Abdenago  answered  and  said  to  king 
Nabuchodonosor:  We  have  no  occasion  to  answer  thee  concern- 
ing this  matter. 

For  behold  our  God.  whom  we  worship,  is  able  to  save  us 
from  the  furnace  of  burning  tire,  and  to  deliver  us  out  of  thy 
hands,  0  king. 

But  if  he  will  not,  be  it  known  to  thee,  0  king,  that  we 
will  not  worship  thy  gods,  nor  adore  the  golden  statue  which 
thou  hast  set  up. 

Then  was  Nabuchodonosor  tilled  with  fury:  and  the  counte- 
nance of  his  face  was  changed  against  Sidrach,  Misach,  and 
Abdenago,  and  he  commanded  that  the  furnace  should  be  heated 
seven  times  more  than  it  had  been  accustomed  to  be  heated. 

And  he  commanded  the  strongest  men  that  were  in  his  army, 
to  hind  the  feet  of  Sidrach,  Misach,  and  Abdenago,  and  to  cast 
them  into  the  furnace  of  burning  tire. 

And  immediately  these  men   were  bound  and  were  cast  into 


260  A   HISTORY   OF   THE   WORSHIP   OF    GOD. 

the  midst  of  the  furnace  of  burning  fire,  with  their  coats,  and 
their  caps,  and  their  shoes,  and  their  garments; 

For  the  king's  commandment  was  urgent:  and  the  furnace 
was  heated  exceedingly.  And  the  flame  of  the  fire  slew  those 
men  that  had  cast  in  Sidrach,  Misach,  and  Abdenago. 

And  these  three  men,  that  is.  Sidrach,  Misach.  and  Abdena- 
go, fell  down  bound  in  the  midst  of  the  furnace  of  burning  fire. 

And  they  walked  in  the  midst  of  the  flames  praising  God.  and 
blessing  the  Lord. 

Then  Azarias  standing  up  prayed  in  this  manner,  and  open- 
ing his  mouth  in  the  midst  of  the  fire,  he  said: 

Blessed  art  thou,  0  Lord  the  God  of  our  fathers,  and  thy 
name  is  worthy  of  praise,  and  glorious  for  ever: 

For  thou  art  just  in  all  that  thou  hast  done  to  us,  and  all  thy 
works  are  true,  and  thy  ways  right,  and  all  thy  judgments  true. 

For  thou  hast  executed  true  judgments  in  all  the  things  that 
thou  hast  brought  upon  ns,  and  upon  Jerusalem  the  holy  city  of 
our  fathers:  for  according  to  truth  and  judgment,  thou  hast 
brought  all  these  things  upon  us  for  our  sins. 

For  we  have  sinned,  and  committed  iniquity,  departing  from 
thee:  and  we  have  trespassed  in  all  things: 

And  we  have  not  hearkened  to  thy  commandments,  nor  have 
we  observed  nor  done  as  thou  hast  commanded  us,  that  it  might 
go  well  with  us. 

Wherefore  all  that  thou  hast  brought  upon  us,  and  every- 
thing that  thou  hast  done  to  us,  thou  hast  done  in  true  judg- 
ment: 

And  thou  bast  delivered  us  into  the  hands  of  our  enemies 
that  are  unjust,  and  most  wicked,  and  prevaricators,  and  to  a 
king  unjust,  and  mosl  kicked  beyond  all  that  are  upon  the  earth. 

And  now  we  cannot  open  our  mouths:  we  are  become  a  shame 
and  reproach  to  thy  servants,  and  to  them  thai  worship  thee. 


A    HISTORY   OF   THE    WORSHIT   OF   GOD.  261 

Deliver  us  not  up  for  ever,  we  beseech  thee,  for  thy  name'e 

sake,  and  abolish  not  thy  covenant. 

And  take  not  away  thy  mercy  from  us  for  the  sake  of  Abra- 
ham thy  beloved,  and  Isaac  thy  servant,  and  Israel  thy  holy  one. 

To  whom  thou  hast  spoken,  promising  that  thou  wouldsl  mul- 
tiply their  seed  as  the  stars  of  heaven,  and  as  the  sand  that  is  on 
the  sea-shore. 

For  we,  0  Lord,  are  diminished  more  than  any  nation,  and 
are  brought  low  in  all  the  earth  this  day  for  our  sins. 

Neither  is  there  at  this  time  prince,  or  leader,  or  prophet,  or 
holocaust,  or  sacrifice,  or  oblation,  or  incense,  or  place  of  first 
fruits  before  thee, 

That  we  may  find  thy  mercy:  nevertheless  in  a  contrite  heart 
and  humble  spirit  let  us  be  accepted. 

As  in  holocausts  of  rams,  and  bullocks,  and  as  in  thousands 
of  fat  lambs:  so  let  our  sacrifice  be  made  in  thy  sight  this  day, 
that  it  may  please  thee:  for  there  is  no  confusion  to  them  that 
trust  in  thee. 

And  now  we  follow  thee  with  all  our  heart,  and  we  fear  thee, 
and  seek  thy  face. 

Put  us  not  to  confusion,  but  deal  with  us  according  to  thy 
meekness,  and  according  to  the  multitude  of  thy  mercies. 

And  deliver  us  according  to  thy  wonderful  works,  and  give 
glory  to  thy  name,  0  Lord: 

And  let  all  them  be  confounded  that  shew  evils  to  thy  ser- 
vants, let  them  be  confounded  in  all  thy  might,  and  let  their 
strength  be  broken. 

And  let  them  know  that  thou  art  the  Lord,  the  only  God, 
and  glorious  over  all  the  world. 

Now  the  king's  servants  that  had  cast  them  in,  ceased  not  to 
heat  the  furnace  with  brimstone,  and  tow,  and  pitch,  and  dry 
sticks. 


2li'2  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

And  tbe  flames  mounted  up  above  the  furnace  nine  and  forty 
cubits: 

And  it  broke  forth  and  burnt  sucli  of  the  Chaldeans  as  it 
found  near  the  furnace. 

But  the  Angel  of  the  Lord  went  down  with  A/.arias  and  his 
companions  into  the  furnace:  and  he  drove  the  flame  of  the  fire 
ont  of  the  furnace. 

And  made  the  midst  of  the  furnace  like  the  blowing  of  a 
wind  bringing  dew,  and  the  fire  touched  them  not  at  all,  nor 
troubled  them,  nor  did  them  any  harm. 

Then  these  three  as  with  one  month  praised,  and  glorified, 
and  blessed  God  in  the  furnace,  saying: 

Blessed  art  thou,  0  Lord  the  God  of  our  fathers:  and  worthy 
to  be  praised  and  glorified,  and  exalted  above  all  for  ever:  and 
blessed  is  the  holy  name  of  thy  glory :  and  worthy  to  be  praised, 
and  exalted  above  all  in  all  ages. 

Blessed  art  thou  in  the  holy  temple  of  thy  glory:  and  exceed- 
ingly to  be  praised,  and  exceeding  glorious  for  ever. 

Blessed  art  thou  on  the  throne  of  thy  kingdom,  and  exceed- 
ingly to  be  praised,  and  exalted  above  all  for  ever. 

Blessed  art  thou,  that  beholdest  the  depths,  andsittest  upon 
the  cherubim:  and  worthy  to  be  praised  and  exalted  above  all 
forever. 

Blessed  art  thou  in  the  firmament  of  heaven:  and  worthy  of 
praise,  and  glorious  for  ever. 

All  ye  works  of  the  Lord,  bless  the  Lord:  praise  and  exalt 

him  above  all  for  rvrr. 

O  ye  angels  of  the  Lord,  bless  the  Lord:  praise  and  exalt 
him  above  all  for  ever. 

o  \c  heavens,  Mess  the  Lord:  praise  and  exall  Him  above  all 
for  ever. 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  263 

0  all  ye  Waters  that  are   above    the    heavens,  bless    the    Lord: 
praise  and  exalt  him  above  all  for  ever. 

0  all  ye  powers  of  the  Lord,  bless  the  Lord:  praise  and  exali 
him  above  all  Tor  ever. 

O  ye  sun    and   moon,    bless   the   Lord:   praise  and  exalt  him 
above  all  for  ever. 

0  ye  stars  of  heaven,  bless  the  Lord:  praise  and   exalt  him 
above  all  forever. 

0  every  shower  and  dew,  bless  ye  the  Lord:  praise  and  exalt 
him  above  all  for  ever. 

0  all  ye  spirits  of  God,  bless  the  Lord:   praise  and  exalt    him 
above  all  for  ever. 

0  ye  fire  and  heat,  bless  the  Lord:  praise  and  exalt  him  above 
all  for  ever. 

0  ye  cold  and   heat,   bless   the  Lord:    praise  and  exalt  him 
above  all  for  ever. 

0  ye  dews  and  hoar  frost,  bless  the  Lord:  praise  and  exalt  him 
above  all  for  ever. 

0  ye  frost  and  cold,   bless  the  Lord:  praise  and  exalt  him 
above  all  for  ever. 

0  ye  ice  and  snow,   bless  the  Lord:  praise  and   exalt  him 
above  all  for  ever. 

O  ye  nights  and  days,  bless  the   Lord:  praise  and   exalt    him 
above  all  for  ever. 

0  ye  light  and  darkness,  bless  the  Lord:  praise  and  exalt  him 
above  all  for  ever. 

0  ye  lightnings  and  clouds,  bless  the    Lord:  praise  and  exalt 
him  above  all  for  ever. 

0  let  the  earth  bless  the  Lord:    let  it  praise  and   exalt  him 
above  all  for  ever. 

O  ye  mountains  and    bills,  bless  the   Lord:  praise  and  exalt 
him  above  all  for  ever. 


'2d  I  A    HISTORY   OF  THE   WORSHIP   OF  GOD. 

0  all  ye  things  that  spring  up  in  the  earth,  bless  the  Lord: 
praise  and  exalt  him  above  all  for  ever. 

0  ye  fountains,  bless  the  Lord:  praise  and  exalt  him  above 
all  Tor  ever. 

0  ve  seas  and  rivers,  bless  the  Lord:  praise  and  exalt  him 
above  all  for  ever. 

0  ye  whales,  and  all  that  move  in  the  waters,  bless  the  Lord: 
praise  and  exalt  him  above  all  for  ever. 

0  all  ye  fowls  of  the  air,  bless  the  Lord:  praise  and  exalt 
him  above  all  for  ever. 

0  all  ve  beasts  and  cattle,  bless  the  Lord:  praise  and  exalt 
him  above  all  for  ever. 

0  ye  son6  of  men,  bless  the  Lord:  praise  and  exalt  him  above 
all  for  ever. 

0  let  Israel  bless  the  Lord:  let  them  praise  and  exalt  him 
above  all  for  ever. 

0  ye  priests  of  the  Lord,  bless  the  Lord:  praise  and  exalt  him 
above  all  for  ever. 

0  ye  servants  of  the  Lord,  bless  the  Lord:  praise  and  exalt 
him  above  all  for  ever. 

0  ye  spirits  and  souls  of  the  just,  bless  the  Lord:  praise  and 
exalt  him  above  all  for  ever. 

0  ye  holy  and  humble  of  heart,  bless  the  Lord:  praise  and 
exalt  him  above  all  for  ever. 

0  Ananias,  A/arias,  and  Misael.  bless  ye  the  Lord:  praise 
and  exalt  him  above  all  fur  ever.  For  he  hath  delivered  us  from 
bell,  and  saved  us  out  of  the  band  of  death,  and  delivered  us  out 

of  the  midsl  of  the  burning  flame,  and  saved  us  out  of  the  midsl 

nf   the   lire. 

0  give  thanks    to    the    Lord,  because  be  is   good:    because   his 

mercv  endurel  b  for  ever. 


A   HISTORY   OF   THE    WORSHIP   OF   GOD.  265 

( I  ;ill  ye  religious.  bless  the  Lord  the  Clod  of  gods:  praise  him- 
and  give  him  thanks,  because  his  mercy  endureth  for  ever  and 
ever. 

Then  Nabuehodonosor  the  king  was  astonished,  and  rose  up 
in  haste,  and  .gaid  to  his  nohles:  Did  we  not  east  three  men 
hound  into  the  midst  of  the  lire  ?  They  answered  the  king  and 
said:  True,  0  king. 

He  answered,  and  said:  Behold  I  see  four  men  loose,  and 
walking  in  the  midst  of  the  lire,  and  there  is  no  hurt  in  them, 
and  the  form  of  the  fourth  is  like  the  son  of  God. 

Then  Nabuehodonosor  came  to  the  door  of  the  burning  fiery 
furnace,  and  said:  Sidrach,  Misach,  and  Abdenago,  ye  servants 
of  the  most  high  God,  come  forth:  and  immediately  Sidrach, 
Misach  and  Abdenago  were  out  of  the  midst  of  the  fire.  And 
the  nobles  and  the  magistrates,  and  the  judges,  and  the  great 
men  of  the  king  being  gathered  together,  considered  these  men. 
that  the  fire  had  no  power  on  their  bodies,  and  that  not  a  hair  of 
their  head  had  been  singed,  nor  their  garments  altered,  nor 
the  smell  of  the  fire  had  passed  on  them.  Then  Nabuchodono- 
sor  breaking  forth,  said:  blessed  be  the  God  of  them,  to  wit:  of 
Sidrach,  Misack  and  Abdenago,  who  hath  sent  this  angel, 
and  delivered  His  servants  that  believed  in  Him:  and  they 
changed  the  king's  word,  and  delivered  up  their  bodies  that  they 
might  not  serve,  nor  adore  any  god.  except  their  own  (iod.  By 
me  therefore  this  decree  is  made,  that  every  people,  tribe  and 
tongue  which  shall  speak  blasphemy  against  the  God  of  Sidrach, 
Misack  and  Abdenago  shall  be  destroyed,  and  their  houses  laid 
waste,  for  there  is  no  other  god  that  can  save  in  this  manner. 
Then  the  king  promoted  Sidrach,  Misach  and  Abdenago  in  the 
province  of  Babylon.  Nabuehodonosor,  the  king  to  all  peoples 
nations  and  tongues  that  dwell  in  all  the  earth,  peace  be  multi- 
plied unto  you.     The  most  high  God  hath  wrought  signs  and 


266  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

wonders  towards  me;  it  hath  seemed  good  to  me  therefore 
to  publish  His  signs,  because  they  are  great,  ami  his  wondere 
because  they  are  mighty:  and  His  kingdom  is  an  everlasting 
kingdom,  and  his  power  to  all  generations."  (') 

Daniel  was  absent  from  Babylon,  or  was  not  called  upon  to 
adore  the  golden  statue  erected  by  Nabuchodonosor  in  the 
plain  of  Dura,  hence  he  did  not  on  that  occasion  join  in  with 
his  three  companions  in  confessing  the  power  of  God,  and  re- 
fusing to  worship  false  divinities.  On  the  occurrence  which  we 
now  relate,  he  proved  himself  true  to  the  law  of  his  maker,  and 
his  fidelity,  rewarded  as  it  was  by  a  miracle,  served  to  spread 
the  knowledge  of  God  in  those  countries.  The  event  occurred 
not  in  the  days  of  Nabuchodonosor,  but  during  the  reign  of 
Darius,  one  of  his  successors. 

DAVID    IS    PROMOTED  BY  DARIUS — HIS  ENEMIES  PROCURE  A    LAW 

FORBIDDING     PRAYER — FOR    THE    TRANSGRESSION    OF 

THIS  LAW    DANIEL  IS    CAST    INTO    THE    LIONS' 

DEN — BUT  IS  MIRACULOUSLY  DELIVERED. 

''It  seemed  good  to  Darius,  and  he  appointed  over  the  king- 
dom a  hundred  and  twenty  governors  to  be  over  his  whole  king- 
dom. 

And  three  princes  over  them,  of  whom  Daniel  was  one:  that 
the  governors  might  give  an  account  to  them,  and  the  king 
might  have  no  trouble. 

And  Daniel  excelled  all  the  princes  and  governors:  because 
a  greater  spirit  of  God  was  in  him. 

And  the  king  thought  to  set  him  over  all  the  kingdom: 
whereupon  the  princes,  and  the  governors  sought  to  find  occa- 
sion against   Daniel  with  regard  to  the  king:  and  the\  could  find 

('i  Dan.  c.  iii. 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  2t)7 

iki  cause,  nor  suspicion,  because  he  was  faithful,  and  no  fault, 
nor  suspicion  was  found  in  him. 

Then  these  men  said:  We  shall  not  find  any  occasion  against 
this  Daniel,  except  perhaps  concerning  the  law  of  his  God. 

Then  the  princes  and  the  governors  craftily  suggested  to  the 
kin-,  and  spoke  thus  unto  him:  Darius,  live  for  ever, 

All  the  princes  of  the  kingdom,  the  magistrates,  and  gov- 
ernors, the  senators,  and  judges  have  consulted  together,  that 
an  imperial  decree,  and  an  edict  he  published:  That  whosoever 
shall  ask  any  position  of  any  god,  or  man,  for  thirty  days,  but 
of  thee,  0  king,  shall  be  cast  into  the  den  of  lions. 

.Now,  therefore,  0  king,  confirm  the  sentence,  and  sign  the 
decree:  that  what  is  decreed  by  the  Medes  and  Persians  may 
not  be  altered,  nor  any  man  be  allowed  to  transgress  it. 

So  king  Darius  set  forth  the  decree  and  established  it. 

Now  when  Daniel  knew  this,  that  is  to  say,  that  the  law  was 
made,  he  went  into  his  house:  and  opening  the  windows  of  bis 
upper  chamber  towards  Jesusalem,  he  knelt  down  three  times  a 
day,  and  adored,  and  gave  thanks  before  his  God,  as  he  had  been 
accustomed  to  do  before. 

Wherefore  those  men  carefully  watching  him,  found  Daniel 
praying  and  making  application  to  his  God. 

And  they  came  and  spoke  to  the  king  concerning  the  edict: 
0  king,  hast  thou  not  decreed,  that  every  man  that  should  make 
a  request  to  any  of  the  gods,  or  men,  for  thirty  days,  but  to 
thyself,  0  king,  should  be  cast  into  the  den  of  lions?  And  the 
king  answered  them,  saying:  The  word  is  true  according  to  the 
decree  of  the  Medes  and  Persians,  which  it  is  not  lawful  to  vio- 
late. 

Then  they  answered,  and  said  before  the  king:  Daniel,  who 
is  of  the  children  of  the  captivity  of  Juda,  hath   not  regarded 


208  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

thy  law,  nor  the  decree  that  thou  hast  made:  but  three  times 
a  day  be  niaketh  his  prayer. 

Now  when  the  king  had  heard  these  words,  he  was  very 
much  grieved,  and  in  behalf  of  Daniel  he  set  his  heart  to  de- 
liver him   and  even  till  sun-set  he  laboured  to  save  him. 

But  those  men  perceiving  the  king's  design,  said  to  him: 
Know  thou,  0  king,  that  the  law  of  the  Medes  and  Persians  is, 
that  no  decree  which  the  king  hath  made  may  be  altered. 

Then  the  king  commanded,  and  they  brought  Daniel,  and 
east  him  into  the  den  of  the  lions:  and  the  king  said  to  Daniel: 
Thy  God,  whom  thou  always  servest,  he  will  deliver  thee. 

And  a  stone  was  brought,  and  laid  upon  the  mouth  of  the 
den:  which  the  king  sealed  with  his  own  ring,  and  with  the 
ring  of  his  nobles,  that  nothing  should  be  done  against  Daniel. 

And  the  king  went  away  to  his  house  and  laid  himself  down 
without  taking  supper,  and  meat  was  not  set  before  him,  and 
even  sleep  departed  from  him. 

Then  the  king  rising  very  early  in  the  morning,  went  in 
haste  to  the  lions'  den. 

And  coming  near  to  the  den,  cried  with  a  lamentable  voice 
to  Daniel,  and  said  to  him:  Daniel,  servant  of  the  living  (!od, 
hath  thy  God,  whom  thou  servest  always,  been  able,  thinkest 
thou,  to  deliver  thee  from  the  lions? 

And  Daniel  answering  the  king,  said:  0  king,  live   for  ever. 

My  God  hath  sent  his  Angel,  and  hath  shut  up  the  mouths 
of  the  lions,  and  they  have  not  hurt  me:  forasmuch  as  before 
him  justice  hath  been  found  in  me:  yea.  and  before  thee,  0 
king.  I  have  done  no  offence. 

Then  was  the  king  exceeding  glad  for  him.  and  he  eom- 
manded  that  Daniel  should  be  taken  out  of  the  den.  and  Daniel 
was  taken  out  of  the  den,  and  no  hurt  was  found  in  him,  be- 
cause he  believed  in  his  God. 


A    HISTORY   OF   THE    WORSHIP   OF  GOD.  269 

And  by  the  king's  commandment,  those  men  were  bronght 
that  had  accused  Daniel:  and  they  were  cast  into  the  lions' den, 
they  and  their  children,  and  their  wives:  and  they  did  not  reach 
the  bottom  of  the  den  before  the  lions  caught  them,  and  broke 
all  their  bones  in  pieces. 

Then  king  Darius  wrote  to  all  people,  tribes  and  languages, 
dwelling  in  the  whole  earth:  Peace  be  multiplied  unto  you. 

It  is  decreed  by  me,  that  in  all  my  empire  and  my  kingdom 
all  men  dread  and  fear  the  God  of  Daniel,  for  he  is  the  living 
and  eternal  God  for  ever:  and  his  kingdom  shall  not  be  de- 
stroyed, and  his  power  shall  be  for  ever. 

He  is  the  deliverer,  and  saviour,  doing  signs,  and  wonders  in 
heaven,  and  in  earth:  who  hath  delivered  Daniel  out  of  the 
lions'  den. 

Now  Daniel  continued  unto  the  reign  of  Darius,  and  the 
reign  of  Cyrus  the  Persian.'' 

Daniel,  through  the  kind  providence  of  God  towaid  the  exiles 
of  Juda,  continued  in  favor  and  power  under  all  the  kings  of 
Babylon.  The  following  history  of  Bel  and  the  dragon  shows 
well  he  demonstrated  to  the  Babylonians  the  vanity  of  their  so- 
called  gods,  and  strengthened  the  Jews  in  the  faith  and  service  of 
the  God  of  their  fathers: 


THK  HISTORY  OF  BEL  |    AND  OF  THE  GREAT  SERPENT  WORSHIPPED 
BY  THE  BABYLONIANS. 

"And  Daniel  was  the  king's  guest,  and  was  honoured  above 
all  his  friends. 

Now  the  Babylonians  had  an  idol  called  Bel  :  and  there  were 
spent  upon  him  every  day  twelve  great  measures  of  fine  flour, 
and  forty  sheep,  and  six  vessels  of  wine. 

The  king  also  worshipped  him,  and  went  every  day  to  adore 


270  A   HISTORY   OF   THE   WORSHir   OF   GOD. 

him:  but  Daniel  adored  his  God.     And  the  king  said  to  him  : 

Why  dost  thou  not  adore  Bel  ? 

And  he  answered,  and  said  to  him  :  Because  I  do  not  wor- 
ship idols  made  with  hands,  but  the  living  God,  that  created 
heaven  and  earth,  and  hath  power  over  all  flesh. 

And  the  king  said  to  liini  :  Doth  not  Bel  seem  to  thee  to 
be  a  living  god  ?  Seest  thou  not  how  much  he  eateth  and 
drinketh  every  day  ? 

Then  Daniel  smiled  and  said  :  0  king,  be  not  deceived  ;  for 
this  is  but  clay  within,  and  brass  without,  and  did  never  eat 
anything. 

And  the  king  being  angry  called  for  his  priests,  and  said  to 
them  :  If  you  tell  me  not,  who  it  is  that  eateth  up  these  expenses, 
you  shall  die. 

But  if  you  can  shew  that  Bel  eateth  these  tilings.  Daniel 
shall  die,  because  he  hath  blasphemed  against  Bel.  And  Daniel 
said  to  the  king:  Be  it  done  according  to  thy  word. 

Now  the  priests  of  Bel  were  seventy  besides  their  wives,  and 
little  ones,  and  children.  And  the  king  went  with  Daniel  into 
the  temple  of  Bel. 

And  the  priests  of  Bel  said  :  Behold  we  go  out ;  and  do  thou, 
0  king,  set  on  the  meats,  and  make  ready  the  wine,  and  shut 
the  door  fast,  and  seal  it  with  thy  own  ring: 

And  when  tliou  comest  in  the  morning,  if  thou  lindest  not 
that  Bel  hath  eaten  up  all,  we  will  suffer  death,  or  else  Daniel 
that  hath  lied  against  us. 

And  they  little  regarded  it.  because  they  had  made  under 
the  table  a  secret  entrance,  and  they  always  came  in  by  it.  and 
consumed  those  things. 

So  it  came  to  pass  after  they  were  gone  out,  the  king  set  the 
meats  before  Bel  :  and   Daniel   commanded   his  servants,   and 

they    brought    ashes,    and    he    sifted    them    all    OVef    the    temple 


A    HISTORY    OF   THE    WORSHIP   OF   GOD.  271 

before   the    king;    and   going    forth  they  shut    the   door;    and 
having  sealed  it  with  the  king's  ring,  they  departed. 

But  the  priests  went  in  by  night,  according  to  their  custom, 
with  their  wives  and  their  children  :  and  they  ate  and  drank  up 
all. 

And  the  king  rose  early  in  the  morning,  and  Daniel  with 
him. 

And  the  king  said  :  are  the  seals  whole,  Daniel  ?  And  he 
answered:  They  are  whole,  0  king. 

And  as  soon  as  he  had  opened  the  door,  the  king  looked 
upon  the  table,  and  cried  out  with  a  loud  voice:  Great  art  thou, 
0  Bel.  and  there  is  not  any  deceit  with  thee. 

And  Daniel  laughed:  and  he  held  the  king  that  he  should 
not  go  in  :  and  he  said:  Behold  the  pavement,  mark  whose  foot- 
steps these  are. 

And  the  king  said:  I  see  the  foot-steps  of  men,  and  women, 
and  children.     And  the  king  was  angry. 

Then  he  took  the  priests,  and  their  wives,  and  their  children  : 
and  they  shewed  him  the  private  doors  by  which  they  came  in. 
and  consumed  the  things  that  were  on  the  table. 

The  king  therefore  put  them  to  death,  and  delivered  Bel 
into  the  power  of  Daniel,  who  destroyed  him  and  his  temple. 

And  there  was  a  great  dragon  in  that  place,  and  the  Baby- 
lonians worshipped  him. 

And  the  king  said  to  Daniel :  Behold  thou  canst  not  say  now. 
that  this  is  not  a  living  god:  adore  him  therefore. 

And  Daniel  said  :  1  adore  the  Lord  my  God  :  for  he  is  the 
living  God  :  hut  that  is  no  living  God. 

But  give  me  leave,  0  king,  and  I  will  kill  this  dragon  with- 
out sword  or  club.     And  the  king  said  :  I  give  thee  leave. 

Then  Dauiel  took  pitch,  and  fat,  and  hair,  and  boiled  them 
together:  and   he  made  Lumps,  and  put  them  into  the  dragon's 


'11 '1 


A    HISTORY    OF   THE    WORSHIP    OF   GOD. 


mouth,  and  the  dragon  burst  asunder.     And  he  said:  Behold 
him  whom  you  worshipped. 

And  when  the  Babylonians  had  heard  this,  they  took  great 
indignation:  and  being  gathered  together  against  the  king,  they 
said:  The  king  is  become  a  Jew.  He  hath  destroyed  Bel,  he 
hath  killed  the  dragon,  and  he  hath  put  the  priests  to  death. 

And  they  came  to  the  king,  and  said  :  Deliver  us  Daniel,  or 
else  we  will  destroy  thee  and  thy  house. 

And  the  king  saw  that  they  pressed  upon  him  violently : 
and  being  constrained  by  necessity  he  delivered  Daniel  to  them. 

And  they  cast  him  into  the  den  of  lions,  and  he  was  there 
six  days. 

And  in  the  den  there  were  seven  lions,  and  they  had  given 
to  them  two  carcasses  every  day,  and  two  sheep:  but  then  they 
were  not  given  unto  them  that  they  might  devour  Daniel. 

Now  there  was  in  Judea  a  prophet  called  Hahacnc,  and  he 
had  boiled  pottage,  and  had  broken  bread  in  a  bowl  :  and  was 
going  into  the  field,  to  carry  it  to  the  reapers. 

And  the  Angel  of  the  Lord  said  to  Habacuc:  Carry  the  din- 
ner which  thou  hast  into  Babylon  to  Daniel,  who  is  in  the  lions' 
den. 

And  Habacuc  said  :  Lord,  I  never  saw  Babylon,  nor  do  I 
know  the  den.  And  the  Angel  of  the  Lord  took  him  by  the  top 
of  his  head  and  carried  him  by  the  hair  of  his  head,  and  set  him 
in  Babylon  over  the  den,  in  the  force  of  his  spirit. 

And  Habacuc  cried,  saying:  0  Daniel,  thou  servant  of  God, 
take  the  dinner  that  God  hath  sent  thee 

And  Daniel  said:  Thou  hast  remembered  me,  0  God,  and 
Thou  hast  not  forsaken  them  that  love  Thee. 

Ami     Daniel    arose    and    eat,    and    the    Angel    of    the    Lord 

presently  sent  Habacuc  again  in  his  own  place. 

And    upon    the   seventh  day  the  king  <aine  to  bewail  Daniel: 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  273 

and   he  came  to  the  den,  and    looked  in,  and  behold  Daniel  was 
Bitting  in  the  midst  of  the  lions. 

And  tlie  king  cried  oul  with  a  loud  voice,  saying:  Great  art 
thou,  0  Lord  the  God  of  Daniel.  And  he  dww  him  out  of  the 
lions'  den. 

.But  those  that  had  heeu  the  cause  of  his  destruction,  he  cast 
into  the  den,  and  they  were  devoured  in  a  moment  before  him. 

Then  the  king  said:  Let  all  the  inhabitants  of  the  whole 
earth  fear  the  God  of  Daniel:  for  he  is  the  Saviour,  working- 
signs  and  wonders  in  the  earth  :  who  hath  delivered  Daniel  out 
of  the  lions'  den." 

We  will  not  deprive  our  readers  of  the  pleasure  of  reading 
the  following  history  which  we  find  in  the  10th  chapter  of  the 
hook  of  Daniel.  In  the  following  lines  we  see  another  evidence 
of  the  power  of  God,  and  of  the  desire  He  had  of  making  him- 
self known  among  the  Gentiles.  The  reader  will  notice  how  ad- 
mirable was  that  religion,  which  gave  such  directions  to  sin- 
ners as  the  following:  "  Let  my  council  be  acceptable  to  thee, 
and  redeem  thou  thy  sins  with  alms,  and  thy  iniquities  with 
works  of  mercy  to  the  poor:  perhaps  He  will  forgive  thy 
offences." 

Nabuchodonosor's  dream,  by  which  the  judgments  of  God 
are  denounced  against  him  for  his  pride,  is  interpreted  by 
Daniel  and  verified  by  the  event: 

"I,  Nabuchodonosor,  was  at  rest  in  my  house,  and  nourish- 
ing in  my  palace.  I  saw  a  dream  that  affrighted  me;  and  my 
thoughts  in  my  lied,  and  the  visions  of  my  head  troubled  me. 
Then  I  sent  forth  a  decree,  that  all  the  wise  men  of  Babylon 
should  be  brought  in  before  me.  and  that  they  should  show  me 
the  interpretation  of  the  dream.  Then  came  in  the  diviners, 
the  wise  men,  the  Chaldeans,  nnd    the  soothsayers,  and  I  told 

18 


274  A    BISTORT   OF  THE   WORSHIP   OF   GOD. 

the  dream  before  them;  bul  they  did  not  Bhew  me  the  inter- 
pretation thereof,  till  their  colleague  Daniel  came  in  before 
me,  whose  name  is  Baltassar,  according  to  the  name  of  my  god, 
who  has  in  him  the  spirit  of  the  holy  gods,  and  I  told  the 
dream  before  him.  Baltassar,  prince  of  the  diviners,  because  I 
know  that  thou  hast  in  thee  the  spirit  of  the  holy  gods,  and 
that  no  secret  is  impossible  to  thee:  tell  me  the  visions  of  my 
dream  that  I  have  seen,  and  the  interpretation  of  them.  This 
was  the  \  ision  of  my  head  in  my  bed:  I  saw  and  behold  a  tree 
in  the  midst  of  the  earth,  and  the  height  thereof  was  exceed- 
ing great.  The  tree  was  great  and  strong,  and  the  height 
thereof  reached  unto  heaven:  the  sight  thereof  was  even  to 
the  ends  of  all  the  earth.  Its  leaves  were  most  beautiful,  and 
its  fruit  exceeding  much,  and  in  it  was  food  for  all:  under  it 
dwelt  cattle  and  beasts,  and  in  the  branches  thereof,  the  fowls 
of  the  air  had  their  abode,  and  all  flesh  did  eat  of  it.  I  saw 
in  the  vision  of  my  head,  upon  my  bed,  and  behold  a  watcher. 
and  a  holy  one  came  down  from  heaven.  He  cried  aloud  and 
said  thus:  cut  down  the  tree  and  chop  off  the  branches  there- 
of: shake  off  its  leaves  and  scatter  its  fruits:  let  the  beasts  fly 
away  that  are  under  it,  and  the  birds  from  its  branches. 

Nevertheless  leave  the  stump  of  its  roots  in  the  earth,  and  let 
it  be  tied  with  a  band  of  iron,  and  of  brass,  among  the  grass,  that 
is  without,  and  let  it  be  wet  with  the  dew  of  heaven,  and  let  its 
portion  !><•  with  the  wild  beasts  in  the  grass  of  the  earth. 

Let  his  heart  be  changed  from  man's,  and  let  a  beast's  heart 
be  given  him  :  and  let  seven  times  pass  over  him. 

This  is  t  he  decree  by  the  sentence  of  the  watchers,  and  the 
word  and  demand  of  the  holy  ones:  till  the  living  know,  that 
the  most  High  ruleth  in  the  kingdom  of  men  :  ami  he  will  give 
it    to    whomsoever    it  shall    please    him,  and    Ik-    will   appoint  the 

basesl  man  over  it. 


A    HISTORY    OF   THE   WORSHIF    OF  GOD.  k275 

I,  king  Nabuchodonosor  saw  this  dream  :  thou  therefore,  0 
Baltassar,  tell  me  quickly  the  interpretation  :  for  all  the  wise 
men  of  my  kingdom  are  not  ahle  to  declare  the  meaning  of  it  to 
me  :  but  thou  art  able,  because  the  spirit  of  the  holy  gods  is  in 
thee. 

Then  Daniel,  whose  name  was  Baltassar,  began  silently  to 
think  within  himself  for  about  one  hour  and  his  thoughts 
troubled  him.  But  the  king  answeriug,  said  :  Baltassar,  let  not 
the  dream  and  the  interpretation  thereof  trouble  thee.  Baltas- 
sar answered,  and  said  :  My  Lord,  the  dream  be  to  them  that 
hate  thee,  and  the  interpretation  thereof  to  thy  enemies. 

The  tree,  which  thou  sawest,  which  was  high  and  strong, 
whose  height  reached  to  the  skies,  and  the  sight  thereof  into  all 
the  earth  : 

And  the  branches  thereof  were  most  beautiful,  and  its  fruit 
exceeding  much,  and  in  it  was  food  for  all,  under  which  the 
beasts  of  the  field  dwelt,  and  the  birds  of  the  air  had  their 
abode  in  its  branches  : 

It  is  thou,  0  king,  who  art  grown  great,  and  become  mighty  : 
for  thy  greatness  hath  grown  and  hath  reached  to  heaven,  and 
thy  power  unto  the  ends  of  the  earth. 

And  whereas  the  king  saw  a  watcher,  and  a  holy  one  come 
down  from  heaven,  and  say  :  Cut  down  the  tree,  and  destroy  it, 
but  leave  the  stump  of  the  roots  thereof  in  the  earth,  and  let  it 
be  bound  with  iron  and  brass  among  the  grass  without,  and  let 
it  be  sprinkled  with  the  dew  of  heaven,  and  let  his  feeding  be 
with  the  wild  beasts,  till  seven  times  pass  over  him  : 

This  is  the  interpretation  of  the  sentence  of  the  most  High, 
which  is  come  upon  my  lord  the  king: 

They  shall  cast  thee  out  from  among  men,  and  thy  dwelling 
shall  be  with  cattle  and  with  wild  beasts,  and  thou  shalt  eat 
grass  as  an  ox,  and  shalt  be   wet  with   the  dew ^of  heaven  :  and 


276'  A   HISTORY   OF   THE   WORSHIP   OF   GOD. 

seven  times  shall  pass  over  thee,  till  thou  know  that  the  most 
High  ruleth  over  the  kingdom  of  men,  and  giveth  it  to  whomso- 
ever he  will. 

But  whereas  he  commanded,  that  the  stump  of  the  roots 
thereof,  that  is,  of  the  tree,  should  he  left :  thy  kingdom  shall 
remain  to  thee  after  thou  shalt  have  known  that  all  power  is 
from  heaven. 

Wherefore,  0  king,  let  my  counsel  he  acceptable  to  thee,  and 
redeem  thou  thy  sins  with  alms,  and  thy  iniquities  with  works 
of  mercy  to  the  poor  :  perhaps  he  will  forgive  thy  offences. 

All  these  things  came  upon  king  Nabuchodonosor. 

At  the  end  of  twelve  months  he  was  walking  in  the  palace  of 
Babylon. 

And  the  king  answered,  and  said  :  Is  not  this  the  great 
Babylon,  which  I  have  built  to  be  the  seat  of  the  kingdom,  by 
the  strength  of  my  power,  and  in  the  glory  of  my  excellence  ? 

And  while  the  word  was  yet  in  the  king's  mouth,  a  voice 
came  down  from  heaven  :  To  thee,  0  king  Nabuchodonosor,  it 
is  said  :     Thy  kingdom  shall  pass  from  thee. 

And  they  shall  east  thee  out  from  among  men,  and  thy  dwell- 
ing shall  be  with  cattle  and  wild  beasts  :  thou  shalt  eat  grass 
like  an  ox,  and  seven  times  shall  pass  over  thee,  till  thou  know 
that  the  most  High  ruleth  in  the  kingdom  of  men,  and  giveth  it 
to  whomsoever  he  will. 

The  same  hour  the  word  was  fulfilled  upon  Nabuchodonosor. 
and  he  was  driven  away  from  among  men.  and  did  eat  grass  like 
an  ox,  and  his  body  was  wet  with  the  dew  of  heaven  :  till  his 
hairs  grew  like  the  feathers  of  eagles,  and  his  nails  like  bird's 
daws. 

Now  at  the  end  of  the  days,  I,  Nabuchodonosor.  lifted  up  my 
eyes  to  heaven,  and  my  sense  was  restored  to  me  :  and  I  blessed 
the  most  High,  and    I  praised  and  glorified    him  that   liveth  fur- 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  277 

ever  :  for  his  power  is  an  everlasting  power,  and  his  kingdom  is 
to  all  generations. 

And  all  the  inhabitants  of  the  earth  are  reputed  as  nothing 
before  him  :  for  he  doth  according  to  his  will,  as  well  with  the 
powers  of  heaven,  as  among  the  inhabitants  of  the  earth  :  and 
there  is  none  that  can  resist  his  hand,  and  say  to  him  :  Why 
hast  thou  done  it  ? 

At  the  same  time  my  sense  returned  to  me,  and  I  came  to  the 
honour  and  glory  of  my  kingdom  :  and  my  shape  returned  to 
me  :  and  my  nobles,  and  my  magistrates  sought  for  me,  and  I 
was  restored  to  my  kingdom  :  and  greater  majesty  was  added  to 
me. 

Therefore  I,  Nabuchodonosor,  do  now  praise,  and  magnify  and 
glorify  the  King  of  heaven  :  because  all  his  works  are  true,  and 
his  ways  judgments,  and  them  that  walk  in  pride  he  is  able  to 
abase.*'  (') 

It  is  unnecessary  to  comment  upon  the  following  history  of 
the  profane  banquet  of  Baltassar.  On  this  occasion  Almighty 
(rod  did  again,  through  Daniel  his  faithful  servant,  manifest  his 
infinite  knowledge  of  all  things  and  his  hatred  of  those  who 
give  way  to  pride,  and  who  dare  to  profane  the  sacred  objects 
dedicated  to  His  worship. 

"Baltassar  the  king  made  a  great  feast  for  a  thousand  of  his 
nobles:  and  every  one  drank  according  to  his  age. 

And  being  now  drunk  he  commanded  that  they  should  bring 
the  vessels  of  gold  and  silver  which  Nabuchodonosor  his  father 
had  brought  away  out  of  the  temple,  that  was  in  Jerusalem, 
that  the  king  and  his  nobles  and  his  wives  and  his  concubines 
might  drink  in  them.  Then  were  the  golden  and  silver 
vessels  brought,  which  he  had  brought  away  out  of   the  temple 

(')^l>aii.  iv. 


278  A    HISTORY   OF   THE    WORSHIP   OF  GOD. 

thai  was  in  Jerusalem,  and  the  king,  and  liis  nobles,  his  wives 
and  his  concubines  drank  in  them.  They  drank  wine  and  praised 
their  gods  of  gold  and  of  silver,  of  brass,  of  iron  and  of  wood 
and  of  stone.  In  the  same  hour  there  appeared  fingers,  as  it 
were  of  the  hand  of  a  man,  writing  over  against  the  candlestick 
upon  the  surface  of  the  wall  of  the  king's  palace:  and  the  king 
beheld  the  joints  of  the  hand  that  wrote.  Then  was  the  king's 
countenance  changed,  and  liis  thoughts  troubled  him,  and  the 
joints  of  his  loins  were  loosened  and  his  knees  struck  one 
against  the  other.  And  the  king  cried  out  aloud:  to  bring  in 
the  wise  men,  the  Chaldeans  and  the  soothsayers:  and  the  king 
spoke  and  said  to  the  wise  men  of  Babylon:  Whosoever  shall 
read  this  writing,  and  shall  make  known  to  me  the  interpretation 
thereof  shall  be  clothed  with  purple,  and  shall  have  a  golden 
chain  on  his  neck,  and  shall  be  the  third  man  in  my  kingdom. 
Then  came  in  all  the  kings'  wise  men,  but  they  could  neither 
read  the  writing,  nor  declare  the  interpretation  to  the  king. 

Wherewith  king  Baltassar  was  much  troubled,  and  his  coun- 
tenance was  changed;  and  his  nobles  also  were  troubled. 

Then  the  queen,  on  occasion  of  what  had  happened  to  the 
king,  and  his  nobles,  came  into  the  banquet-house:  and  she 
spoke  and  said:  0  king,  live  for  ever:  let  not  thy  thoughts 
trouble  thee,  neither  let  thy  countenance  be  changed. 

There  is  a  man  in  thy  kingdom  that  hath  the  spirit  of  the 
holy  gods  in  him:  and  in  the  days  of  thy  father  knowledge  and 
wisdom  were  found  in  him:  fcr  king  Nabuchodonosor  thy 
father  appointed  him  prince  of  the  wise  men,  enchanters.  Chal- 
deans, and  soothsayers,  thy  father,   1  say,  0  king: 

Because  a  larger  spirit,  and  knowledge,  and  understanding, 
and  interpretation  of  dreams,  and  shewing  of  secrets,  and  re- 
solving of  difficult  things,  were  found  in  him,  that  is  in   Daniel, 


A    HISTORY   or  THE    WORSHIP   01   GOD.  279 

whom  the  king  named  Baltasaar;    now   therefore  lei    Daniel  be 
called  for,  and  he  will  tell  the  interpretation. 

Thru  Daniel  was  brought  in  before  the  king.  Ami  the  king 
spoke,  and  said  to  him:  Art  thou  Daniel  of  the  children  of  the 
captivity  of  Juda,  whom  my  father  the  king  brought  oul  of 
Judea? 

I  have  heard  of  thee,  that  thou  hast  the  spirit  of  the  gods: 
and  excellent  knowledge,  and  understanding,  and  wisdom  are 
found  in  thee. 

And  now  the  wise  men,  the  magicians  have  come  in  before 
me,  to  read  this  writing,  and  shew  me  the  interpretation  there- 
of: and  they  could  not  declare  to  me  the  meaning  of  this 
writing. 

But  I  have  heard  of  thee,  that  thou  canst  interpret  obscure 
things,  and  resolve  difficult  tilings:  now  if  thou  art  able  to  read 
the  writing,  and  to  show  me  the  interpretation  thereof,  thou 
shalt  be  clothed  with  purple,  and  shalt  have  a  chain  of  gold 
about  thy  neck,  and  shalt  be  the  third  prince  in  my  kingdom. 

To  which  Daniel  made  answer,  and  said  before  the  king: 
Thy  rewards  be  to  thyself,  and  the  gifts  of  thy  house  give  to 
another:  but  the  writing  I  will  read  to  thee,  0  king,  and  shew 
thee  the  interpretation  thereof. 

O  king,  the  most  high  God  gave  to  Nabuchodonosor  thy 
father  a  kingdom,  and  greatness,  and  glory,  and  honour. 

And  for  the  greatness  that  he  gave  to  him,  all  people, 
ti'ihes.  and  languages  trembled,  and  were  afraid  of  him:  whom 
he  would,  he  slew:  and  whom  he  would,  be  destroyed:  and 
whom  he  would,  he  set  up:  and  whom  he  would,  he  brought 
down. 

Hut  when  his  heart  was  lifted  up,  and  his  spirit  hardened 
unto  pride,  he  was  put  down  from  the  throne  of  his  kingdom, 
and  his  glory  was  taken  away. 


280  A    HISTORY   OF   THE   WORSHIP   OF  GOD. 

And  lie  was  driven  out  from  the  sons  of  men.  and  his  heart 
was  made  like  the  beasts,  and  his  dwelling  was  with  the  wild 
asses:  and  he  did  eat  grass  like  an  ox,  and  his  body  was  wet 
with  the  dew  of  heaven,  till  he  knew  that  the  most  High  ruled 
in  the  kingdom  of  men:  and  that  he  will  set  over  it  whomsoever 
it  shall  please  him. 

Thou  also  his  son,  0  lialtassar,  hast  not  humbled  thy  heart, 
whereas  thou  knewest  all  these  things. 

But  hast  lifted  thyself  up  against  the  Lord  of  heaven:  and 
the  vessels  of  his  house  have  been  brought  before  thee:  and  thou, 
and  thy  nobles,  and  thy  wives,  and  thy  coneubines  have  drunk 
wine  in  them:  and  thou  hast  praised  the  gods  of  silver,  and  of 
gold,  and  of  brass,  of  iron,  and  of  wood,  and  of  stone,  that 
neither  see,  nor  hear,  nor  feel:  but  the  God  who  hath  thy  breath 
in  his  hand,  and  all  thy  ways,  thou  hast  not  glorified. 

Wherefore  he  hath  sent  the  part  of  the  hand,   which   hath 

written  this  that  is  set  down. 

And   this  is  the  writing  which  is  written:   mam:,  tiiecel, 

I'll  ARES. 

And  this  is  the  interpretation  of  the  word.  Mam::  God 
hath  numbered  thy  kingdom,  and  hath  finished  it. 

Tiikcel  :  thou  art  weighed  in  the  balance,  and  art  found 
wanting. 

PHABES  :  thy  kingdom  is  divided,  and  is  given  to  the  Medee 
and  the  Persians.  Then  by  the  king's  command  Daniel  was 
clothed  with  pnrple  and  a  chain  of  gold  was  put  about  his  neck: 
and  it  was  proclaimed  of  him  that  he  had  power  as  the  third 
man  in  his  kingdom. 

The    same    night     Haltassar    I  lie    Chaldean     king    was    slain. 

And  Darius  the  Mede.  succeeded  to  the  kingdom,   being  three 
score  and  I  wo  years  old."  (') 
(')  Dan.,  chap.  % . 


A    HISTORY   OF   THE    WORSHIP   OF  GOD.  281 

Daniel  like  all  the  other  prophets  lias  foretold  of  the  Messiah 
and  of  His  future  kingdom,  and  to  him  it  was  given  to  announce 
the  precise  time  on  which  the  desired  of  all  nations  would  appear 

Daniel  was  also  in  his  person  a  striking  image  of  the  man  of 
sorrows,  who  was  struck  and  forsaken  on  account  of  our  sins. 


CHAPTER  XIX. 

END   OF  THE    CAPTIVITY. 

Section  1.     edict  of  cyrus — return  of  'two  colonies. 

Whilst  the  kingdom  of  Juda  was  governed  by  kings  of  the 
house  of  David,  Jerusalem  its  capital  was  taken  as  many  as  three 
times  within  a  few  years  by  Nabachodonosor  king  of  Babylon, 
who  carried  away  each  time  a  great  number  of  the  inhabitants 
of  the  country,  till  finally  Nabuzardan  the  general  of  his  armies 
completely  destroyed  that  celebrated  city.  He  destroyed  by  fire 
the  temple  and  the  palace  of  the  king,  tore  down  the  walls  and 
houses  of  Jerusalem,  and  took  with  him  to  Babylon  the  greatest 
part  of  the  people  who  had  remained  there.  Only  the  poorest 
of  the  people  he  left  in  the  country  to  till  the  soil,  and  Juda  was 
now  naught  but  a  province  of  the  Chaldean  empire.  The  last 
member  of  the  dynasty  of  the  kings  of  Babylon  was  Baltassar, 
who  was  slain  in  his  palace  in  the  middle  of  his  profane  ban- 
quet. 

The  captivity  of  the  .lews  in  the  city  of  Babylon,  or  other 
places  in  the  kingdom,  lasted  seventy  years.  Before  the  expira- 
tion of  the  time  of  their  exile,  the  greater  part  of  them  had  re- 
turned to  God  by  penance;  they  had  worshipped  Him  sometimes 
in  secret,  sometimes  publicly  as  circumstances  permitted,  and 


282  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

through  loyalty  to  their  rulers,  and  the  examples  and  protection 
of  some  of  their  chief  men  such  as  Daniel.  Zorobabel,  Esdras 
and  others,  they  had  gained  the  favor  of  the  kings  of  Babylon, 
the  greater  part  of  whom  had  proclaimed  the  power  of  the  God 
of  Abraham,  Isaac  and  Jacob.  Cyrus,  king  of  Persia,  was  now 
(530  B.  C.)  the  head  of  a  new  empire  made  up  of  the  kingdoms 
of  Babylon,  Media  and  Persia.  He  it  was  whom  God  had  chosen 
to  put  an  end  to  the  capivity  of  the  Jews.  The  remarkable 
edict  which  he  issued  on  that  occasion  is  as  follows: 

"  In  the  first  year  of  Cyrus  king  of  the  Persians,  that  Hie 
word  of  the  Lord  by  the  mouth  of  Jeremias  might  be  fulfilled. 
the  Lord  stirred  up  the  spirit  of  Cyrus  king  of  the  Persians:  and 
he  made  a  proclamation  throughout  all  his  kingdom,  and  in 
writing  also,  saying: 

Thus  saith  Cyrus  king  of  the  Persians:  The  Lord  the  (iod  of 
heaven  hath  given  to  me  all  the  kingdoms  of  the  earth,  and  he 
hath  charged  me  to  build  him  a  house  in  Jerusalem,  which  is  in 
Judea. 

Who  is  there  among  you  of  all  his  people?  His  God  be  with 
him.  Let  him  go  up  to  Jerusalem,  which  is  in  Judea.  and  build 
the  house  of  the  Lord  the  God  of  Israel,  he  is  the  God  that  is  in 
Jerusalem. 

And  let  all  the  rest  in  all  places  wheresoever  they  dwell,  help 
him  every  man  from  his  place,  with  silver  and  gold,  and  good-. 
and  cattle,  besides  that  which  they  offer  freely  to  the  temple  of 
God,  which  is  in  Jerusalem. 

Then  rose  up  the  chief  of  the  fathers  of  Juda  and  Benjamin 
and  the  priests,  and  Levites.  and  every  <>ne  whose  spirit  God 
had  raised  up,  to  .^<>  up  to  build  the  temple  of  the  Lord,  which 
was  iii  Jerusalem. 

\iid  all  thev  that   wore  round  about,   helped  their  hands  with 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  283 

vessels  of  silver,  and  gold,  with  goods,  and  with  beasts,  and  with 
furniture,  besides  what  they  had  ottered  of  their  own  accord. 

And  kingCyrue  brought  forth  the  vessels  of  the  temple  of  the 
Lord,  which  Nabnchodonosor  had  taken  from  Jerusalem,  and 
had  put  them  in  the  temple  of  his  god. 

Now  Cyrus  king  of  Persia  brought  them  forth  by  the  hand 
of  Mithridates  the  son  of  Gazabar,  and  numbered  them  to  Sas- 
sabasar  the  prince  of  Juda. 

And  this  is  the  number  of  them;  thirty  bowls  of  gold,  a 
thousand  bowls  of  silver,  nine  and  twenty  knives,  thirty  cups  of 
gold. 

Silver  cups  of  a  second  sort,  four  hundred  and  ten:  other 
vessels  a  thousand  : 

All  the  vessels  of  gold  and  silver,  were  five  thousand  four 
hundred;  all  these  Sassabasar  brought  with  them  that  came  up 
from  the  captivity  of  Babylon  to  Jerusalem."  (') 

On  this  first  invitation  to  return  to  their  country,  42,000 
Jews  left  Babylon  under  Zorobabel  a  prince  of  Juda,  of  the 
house  of  David,  and  they  began  to  build  the  temple  of  God 
which  had  been  burned  down  by  Nabuzardan.  But  as  the 
Samaritans  who  dwelt  in  the  country  were  jealous  of  their  suc- 
cess and  had  accused  them,  with  the.  king  of  Babylon,  of 
being  rebellious  subjects,  the  work  of  building  was  interrupted 
twenty-one  years.  Darius,  however,  one  of  the  successors  of 
Cyrus,  acknowledged  the  justice  of  the  cause  of  the  Jews,  and 
decreed  as  follows  in  their  behalf,  giving  orders  to  the  governors 
of  his  distant  provinces  of  Judea: 

"•  And  let  that  temple  of  God  be  built  by  the  governor  of 
the  Jews,  and  by  their  ancients,  that  they  may  build  that  house 
of  God  in  its  place. 

(')  1  Esdras,  i. 


284  A    HISTORY   OF   THE    WORSHIP   OF   GOD. 

I  also  have  commanded  what  must  be  done  by  those  ancients 
of  the  Jews,  that  the  house  of  God  may  be  built,  to  wit,  that 
of  the  king's  chest,  that  is,  of  the  tributes,  that  are  paid  out  of 
the  country  beyond  the  river,  the  charges  be  diligently  given  to 
those  men.  lest  the  work  be  hindered. 

And  if  it  shall  be  necessary,  let  calves  also,  and  lambs,  and 
kids,  for  holocausts  to  the  G-od  of  heaven,  wheat,  salt,  wine, 
and  oil;  according  to  the  custom  of  the  priests,  that  are  in 
Jerusalem,  be  given  them  day  by  day,  that  there  be  no  com- 
plaint in  any  thing. 

And  let  them  offer  oblations  to  the  God  of  heaven,  and 
pray  for  the  life  of  the  king,  and  of  his  children. 

And  I  have  made  a  decree.  That  if  any  whosoever,  shall 
alter  this  commandment,  a  beam  be  taken  from  his  house,  and 
set  up.  and  he  be  nailed  upon  it.  and  his  house  be  confiscated. 

And  may  the  God,  that  hath  caused  his  name  to  dwell 
there,  destroy  all  kingdoms,  and  the  people  that  shall  put  out 
their  hand  to  resist,  and  to  destroy  that  house  of  God.  that  is 
in  Jerusalem.  I  Darius  have  made  the  decree,  which  I  will 
have  diligently  complied  with."  (') 

The  sincerity  of  the  Jews'  conversion  may  be  gathered  not 
only  from  the  favors  bestowed  upon  them  by  heathen  kings,  but 
also  from  the  psalms  composed  by  them  in  the  land  of  their 
exile.      We  quote  ouly  two  of  these. 

"  T  have  lifted  up  my  eyes  to  the  mountains,  from  whence 
help  shall  come  to  me. 

My  help  IS  from  the  Lord,  who  made  heaven  and  earth. 

May  he  not  suffer  thy  foot  to  be  moved:  neither  let  him 
slumber  that  keepeth  thee. 

Behold  he  shall  neither  slumber  nor  sleep,  that  keepeth 
Israel. 

til  Esdras,  vi. 


A   HISTORY   OF   THE    WORSHIP    OF  GOD.  285 

The  Lord  is  thy  keeper,  the  Lord  is  thy  protection,  upon 
thy  right  hand. 

The  sun  shall  not  burn  thee  by  day:  nor  the  moon  by  night. 

The  Lord  keepeth  thee  from  all  evil:  may  the  Lord  keep 
thy  soul. 

May  the  Lord  keep  thy  coming  in  and  thy  going  out:  from 
henceforth  now  and  for  ever."  (') 

"  To  thee  have  I  lifted  up  my  eyes,  who  dwellest  in  heaven. 

Behold  as  the  eyes  of  servants  are  on  the  hands  of  their  mas- 
ters. 

As  the  eyes  of  the  hand  maid  are  on  the  hands  of  her  mis- 
tress: so  are  our  eyes  unto  the  Lord  our  God,  until  he  have 
mercy  on  us. 

Have  mercy  on  us.  0  Lord,  have  mercy  on  us:  for  we  are 
greatly  filled  with  contempt. 

For  our  soul  is  greatly  filled:  we  are  a  reproach  to  the  rich, 
and  contempt  to  the  proud."  (2) 

The  most  remarkable  exodus  of  the  captives,  from  Babylon 
to  the  land  of  Juda,  after  that  of  Zorohabel  was  that  under 
king  Artaxerxes,  who  gave  full  power  to  Esdras,  a  priest  most 
learned  in  the  laws  of  Moses,  to  go  to  Jerusalem,  govern  the 
country,  instruct  the  people  in  the  law  of  God  and  restore 
Divine  worship.  This  exodus  took  place  407  before  Christ 
and  is  thus  related  by  Esdras  himself.  The  reader  will  see  to 
what  extent  the  Jews  were  attached  to  the  laws  and  ceremonies 
given  to  them  through  Moses  by  the  Almighty. 


t ')  Pa.  ixx. 
('-')  Ps.  cxxii. 


286  A   HISTORY   OF  THE    WORSHIP   OF   GOD. 

ESDRAS   GOETH    UP  TO   JERUSALEM    TO   TEACH    AND    ASSIST   THE 
PEOPLE,  WITH  A  GRACIOUS  DECREE  OF  A  KT  A  XERXES. 

"Now  after  these  things  in  the  reign  of  Artaxerxes  king  of 
the  Persians, 

Esdras  went  up  from  Babylon,  and  he  was  a  ready  scribe  in 
the  law  of  Moses,  which  the  Lord  God  had  given  to  Israel:  and 
the  king  granted  him  all  his  request,  according  to  the  hand  of 
the  Lord  his  God  upon  him. 

And  there  went  up  some  of  the  children  of  Israel,  and  of 
the  children  of  the  priests,  and  of  the  children  of  the  Levites, 
and  of  the  singing  men,  and  of  the  porters,  and  of  the  Natliin- 
ites  to  Jerusalem  in  the  seventh  year  of  Artaxerxes  the  king. 

And  they  came  to  Jerusalem  in  the  iifth  month,  in  the 
seventh  year  of  the  king. 

For  upon  the  first  day  of  the  month  lie  began  to  go  up  from" 
Babylon,  and  on  the  first  day  of  the  fifth  month  he  came  to 
Jerusalem  according  to  the  good  hand  of  his  God  upon  him. 

For  Esdras  had  prepared  his  heart  to  seek  the  law  of  the 
Lord,  and  to  do  and  to  teach  in  Israel  the  commandment  and 
judgment. 

And  this  is  the  copy  of  the  letter  of  the  edict,  which  king 
Artaxerxes  gave  to  Esdras  the  priest,  the  scribe  instructed  in 
the  words  and  commandments  of  the  Lord,  and  his  ceremonies 
in  Israel : 

Artaxerxes  king  of  kings  to  Esdras  the  priest,  the  most 
learned  scribe  of  the  law  of  the  God  of  heaven,  greeting: 

It  is  decreed  by  me  that  all  they  of  the  people  of  Israel,  and 
of  the  priests  thereof  and  of  the  Levites  in  my  realm,  that  are 
minded  to  go  into  Jerusalem,  should  go  with  thee. 

For  thou  art  sent  from  before  the  king,  and  his  seven  coun- 
sellors, to  visit  Judeti  and  Jerusalem  according  to  the  law  of  thy 
(iod.  which  is  in  thv  hand : 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  287 

Ami  to  carry  the  silver  and  gold,  which  the  king  and  his 
■  ■Miuist'llors  have  freely  offered  t<>  the  (rod  of  Israel,  whose  tab- 
ernacle is  in  Jerusalem. 

And  all  the  silver  and  gold  that  thou  shalt  find  in  all  the 
provinces  of  Babylon,  and  that  the  people  is  willing  to  offer, 
and  that  the  priests  shall  offer  of  their  own  aecord  to  the  house 
of  their  God.  which  is  in  Jerusalem, 

Take  freely,  and  buy  diligently  with  this  money  calves,  rains, 
lambs,  with  the  sacrifices  and  libations  of  them,  and  offer  them 
upon  the  altar  of  the  temple  of  your  God,  that  is  in  Jerusalem. 

And  if  it  seem  good  to  thee,  and  to  thy  brethren  to  do  any 
thing  with  the  rest  of  silver  and  gold  do  it  according  to  the  will 
of  your  God. 

The  vessels  also,  that  are  given  thee  for  the  service  of  the 
house  of  thy  God,  deliver  thou  in  the  sight  of  God  in  Jeru- 
salem. 

And  whatsoever  more  there  shall  be  need  of  for  the  house  of 
thy  God,  how  much  soever  thou  shalt  have  occasion  to  spend,  it 
shall  be  given  out  of  the  treasury,  and  the  king's  exchequer, 

And  by  me.  I  Artaxerxes  the  king  have  ordered  and  de- 
creed to  all  the  keepers  of  the  public  chest,  that  are  beyond  the 
river,  and  whatsoever  Esdras  the  priest,  the  scribe  of  the  law  of 
God  of  heaven,  shall  require  of  you,  you  give  it  without  delay. 
Onto  a  hundred  talents  of  silver,  and  unto  a  hundred  cores 
of  wheat,  and  unto  a  hundred  bates  of  wine,  and  unto  a  hun- 
dred bates  of  oil,  and  salt  without  measure. 

All  that  belongeth  to  the  rites  of  the  God  of  heaven,  let  it 
be  given  diligently  in  the  house  of  the  God  of  heaven:  lest  his 
wrath  should  be  enkindled  against  the  realm  of  the  king,  and 
of  his  sons. 

We  give  you  also  to  understand  concerning  all  the  priests, 
and  the  Levites,  and  the  singers,  and  the  porters,  and  the  Ka- 


288  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

thinites,  and  ministers  of  the  house  of  this  God,  that  you  have 
no  authority  to  impose  toll  or  tribute,  or  custom  upon  them. 

And  thou  Esdras  according  to  the  wisdom  of  thy  Gk>d,  which 
Is  in  thy  hand,  appoint  judges  aud  magistrates,  that  they  may 
judge  all  the  people,  that  is  beyond  the  river,  that  is  for  them 
who  know  the  law  of  thy  God,  yea  and  the  ignorant  teach  ye 
freely. 

And  whosoever  will  not  do  the  law  of  thy  God,  and  the  law 
of  the  king  diligently,  judgment  shall  be  executed  upon  him, 
either  unto  death,  unto  banishment,  or  to  the  confiscation  of 
goods,  or  at  least  to  prison. 

Blessed  be  the  Lord  the  God  of  our  fathers,  who  hath  put 
this  in  the  king's  heart,  to  glorify  the  house  of  the  Lord,  which 
is  in  Jerusalem, 

And  hath  inclined  his  mercy  toward  me  before  the  king  and 
his  counsellors,  and  all  the  mighty  princes  of  the  kins::  and  I 
being  strengthened  by  the  hand  of  the  Lord  my  God,  which 
was  upon  me,  gathered  together  out  of  Israel  chief  men  to  go 
up  with  me."  (') 

Esdras  did  not  forget  that  the  surest  means  for  a  ruler  to 
obtain  the  protection  of  God  upon  himself  and  his  people  was  to 
unite  fasting  with  prayer,  alms  and  the  offering  of  sacrifices. 
Eaving  gathered  his  companions  together  to  the  river  which 
runneth  down  to  Ahava,  he  there  proclaimed  a  fast,  and  relates 
the  rest  of  his  journey  as  follows: 

"And  I  proclaimed  there  a  fast  by  the  river  Ahava.  that  we 
might  afflict  ourselves  before  the  Lord  our  God,  and  might  ask 
of  him  a  right,  way  for  us  and  for  our  children,  and  for  all  our 
substance 

For  I  was  ashamed  to  ask  the  king  for  aid  and  for  horsemen. 

to  defend  ns  from  the  enemy  in  the  way:  because  we  had  said  to 

i1)  I  Esd.  vii. 


A    HISTORY   OF  TMK    WORSHIP   OF   GOD.  289 

the  king:  The  haud  of  our  God  is  upon  all  them  that  seels  him 
in  goodness:  and  bis  power  and  strength,  and  wrath  upon  all 
them  that  forsake  him. 

And  we  fasted,  and   besoughi  our  God  for  this:  and  it  fell 

out  prosperously  unto  us. 

And  I  separated  twelve  of  the  chief  of  the  priests.  Sarabias, 
and  Ilasabias.  and  with  them  ten  of  their  brethren: 

And  I  weighed  unto  them  the  silver  and  -old,  and  the  vessels 
consecrated  for  the  house  of  our  God,  which  the  king  and  his 
counsellors,  and  his  princes,  and  all  Israel,  that  were  found,  had 
offered: 

And  1  weighed  to  their  hands  six  hundred  and  fifty  talents 
of  silver,  and  a  hundred  vessels  of  silver,  a  hundred  talents  of 
gold: 

And  twenty  cups  of  gold,  of  a  thousand  solids,  and  two  ves- 
sels of  the  best  shining  brass,  beautiful  as  gold. 

And  I  said  to  them:  You  are  the  holy  ones  of  the  Lord,  and 
the  vessels  are  holy,  and  thesilverand  gold,  that  is  freely  ofEered 
to  the  Lord  the  God  of  our  fathers: 

Watch  ye  and  keep  them,  till  you  deliver  them  by  weight 
before  the  chief  of  the  priests,  and  of  the  Levites.  and  the  heads 
of  the  families  of  Israel  in  Jerusalem,  into  the  treasure  of  the 
house  of  the  Lord. 

And  the  priests  and  the  Levites  received  the  weight  of  the 
silver  and  gold,  and  the  vessels,  to  carry  them  to  Jerusalem  to 
the  house  of  our  God. 

Then  we  set  forward  from  the  river  Ahava  on  the  twelfth 
day  of  the  first  month  to  go  to  Jerusalem:  and  the  hand  of  our 
God  was  upon  us,  and  delivered  us  from  the  hand  of  the  enemy, 
and  of  such  as  lay  in  wait  by  the  way. 

And  we  came  to  Jerusalem,  and  we  stayed  there  three  days. 

19 


290  A    HISTORY   OF   THE   WORSHir   OF   GOD. 

And  on  the  fourth  day  the  silver,  and  the  gold,  and  the  ves- 
sels were  weighed  in  the  house  of  our  God  by  the  hand  of  Mere- 
moth  the  sou  of  Unas  the  priest,  and  with  him  was  Eleazar  the 
son  of  Phinees,  and  with  them  Jozabed  the  sou  of  Josue.  and 
Noadaia  the  son  of  Bennoi  Levites, 

According  to  the  number  and  weight  of  every  tiling:  and  all 
the  weight  was  written  at  that  time. 

Moreover  the  children  of  them  that  had  been  carried  away 
that  were  come  out  of  the  captivity,  offered  holocausts  to  the 
God  of  Israel,  twelve  calves  for  all  the  people  of  Israel,  ninety- 
six  rams,  seventy-seven  lambs,  and  twelve  he-goats  for  sin,  all  for 
a  holocaust  to  the  Lord. 

And  they  gave  to  the  king's  edicts  to  the  lords,  that  were 
from  the  king's  court,  and  the  governors  beyond  the  river,  and 
they  furthered  the  people  and  the  house  of  God."''     (') 

When  Esdras  arrived  in  Jerusalem  with  his  companions  of 
exiles,  the  temple  of  Jerusalem  had    already  been  erected  by 

Zorobabel. 

We  may  well  imagine  what  must  have  been  the  sentiments 
of  these  devout  eaptives  when  they  ascended  Mount  Moriali. 
beheld  the  temple,  the  altar  of  holocausts,  the  priests  in  their 
sacred  vestments,  when  they  heard  the  singers  sing  the  psalms 
of  David.  Commentators  tell  us  that  on  that  very  occasion 
they  gave  expression  to  their  joy  by  singing  the  following  psalm, 
which  Christians  now  are  wont  to  recite,  when  they  think  of 
their  own  exile  from  the  city  of  the  heavenly  Jerusalem: 

"I  rejoiced  at  the  things  that  were  said  to  me:  We  shall  go 
into  the  house  of  the  Lord. 

Our  feet  were  standing  in  thy  courts,  0  Jerusalem, 

Jerusalem  which    is    built    as  a   city:   which    is    compact    to- 
gether. 
i'i    1    K/.k..    viii. 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  '201 

For  thither  did  the  tribea  go  up.  the  tribes  of  tin'  Lord:  the 
testimony  of  Israel,  to  praise  the  name  of  the  Lord. 

Because  there  seats  have  sat  in  judgment,  seats  upon  the 
house  of  David. 

Pray  ye  tor  the  things  that  are  for  the  peace  of  Jerusalem: 
and  abundance  for  them  that  love  thee: 

Let  peace  he  in  thy  strength:  and  abundance  in  thy  towers. 

For  the  sake  of  my  brethren  and  of  my  neighbours.  T  spoke 
peace  of  thee: 

Because  of  the  house  of  the  Lord  our  God.  T  have  sought 
good  things  for  thee."  (') 

(')  Ps.  cxxi. 


J'.H 


A    HISTORY    OF    THE    WORSHIP    OF    GOD. 


PLAN  OF  THE  TEMPLE 


lOiLiuvlFineHouac 

2  tluunbm  tar  du  GuArd*.&ix\Em 
And  Ptirctfl ...  .  8  Thr  North.  Gate  wul  Forrh. 

3  fl«u>n  aitartmrntB  round  ihrtrmpl*  9  Wood  llou*e  .  Hrw  the  -wvoi 
wiu-r*  iHr  nrcvstaricawnr  krpt  ■**»ruit"d  and  pwpawd,  .... 

4 The  Lrv«»  Room*  .10  TKp  Vuihtr.-RtKna 

i  Pill *rst«uiip©ru uc  UirtUllrric*    -  U  The  ouirr  Court    .  .  .  .      .  -  . 

6  T)irfH-..pi!Ur»  »(  thr  rmrauirof   .  12  Th*  Stairs  leading-  MroM  upper 
•bc  IVm.^It  raAe-dJnu  uulJirhln 


Section-   2.      building    of  the  temple — its   dedication — 
celebration  of  the  feast  of  the  tabernacles. 

The  reader  has  not  forgotten  how  fervently  the  captives  of 
Chaldea  loved  Jerusalem,  the  temple  and  the  canticles  of  Zion. 

"Upon  tlie  rivers  of  Babylon,  there  we  sat  and  wept,  when 
we  remembered  Zion.  *  *  *  If  I  forget  thee  0  Jerusalem, 
let  my  right  hand  be  Eorgotten:  let  my  tongue  cleave  to  my 
jaws  if  I  do  uot  remember  thee,  if  I  make  qoI  Jerusalem  the 
beginning  of  m\  joy."  What  a  joy  to  the  children  of  the  cap- 
tivity, wlim  Cyrus  invited  them  to  return  to  dudea.  when  he 
brought  forth  the  vessels  of  the  temple  of  the  Lord,  taken  by 
Nabuchodonosor  and  placed   them   into  the  hands  of  Zorobabel 


A    H1STOKY    OF   THE    WORSHIP   OF   GOD.  293 

whom  he  had  appointed  governor.  The  thought  which  was 
uppermost  in  their  soul,  was  that  of  the  great  temple  to  he  re- 
built. "Then  rose  up  the  chief  of  the  fathers  of  Jnda  and 
Benjamin  (Zorobabel),  and  the  priests  and  Levites  and  every 
one  whose  spirit  CJod  had  raised  up,  to  go  up  to  build  the  temple 
of  the  Lord  which  was  in  Jerusalem.  And  all  they  that  were 
round  about  helped  their  hands  with  vessels  of  silver  and  gold, 
with  goods,  and  with  beasts,  and  with  furniture,  hesides  what 
they  bad  offered  on  their  own  accord."  (') 

Remarkable  indeed  it  is  to  see  how  on  the  return  of  this 
colony  of  the  captives  to  the  hind  of  their  fathers,  every  thing 
was  carried  out  according  to  the  law  of  God,  in  matters  pertain- 
ing to  bis  worship.  Zorobabel,  their  governor,  was  of  the  house 
of  David,,  full  of  zeal  toward  the  glory  of  God  and  the  welfare  of 
his  colony.  lie  was  accompanied  by  Josue  the  high  priest,  by 
priests  and  Levites,  by  singers,  and  servants,  namely:  the 
Nathinites  ami  the  children  of  the  servants  of  Solomon.  No 
one,  however,  of  those  who  pretended  to  be  priests,  were  allowed 
to  act  as  such  or  to  eat  of  the  holy  of  holies,  till  '•there  arose  a 
priest  learned  and  perfect."  On  this  occasion  also,  as  on  the 
days  of  Moses  and  Solomon,  when  they  built  the  tabernacle  in 
the  desert,  or  the  temple  in  Jerusalem,  the  members  of  this 
joyful  colony  made  generous  offerings  towards  the  building  of 
the  temple.  We  seem  to  participate  in  the  joy  of  Zorobabel  ami 
his  companions  when  we  read  what  follows  regarding  the  erec- 
tion  of  the  altar,  and   the  laying  down  the  foundations  of  the 

temple. 

"And  now  the  seventh  month  was  come,  and  the  children  of 
Israel  were  in  their  cities:  and  the  people  gathered  themselves 
together  as  one  man  to  Jerusalem. 

And  Josue  the  son  of  Josedec  rose  up,  and  his  brethren  the 

0)  1  Esd.  i,  0,  7. 


29  1  A    HISTORY   OF  THE   WORSHIP   OF   GOD. 

priests,  and  Zorobabel  the  son  of  Salathiel,  and  his  brethren, 
and  they  built  the  altar  of  the  God  of  Israel,  that  they  might 
offer  holocausts  upon  it.  as  it  is  written  in  the  law  of  Moses  the 
man  of  God. 

And  they  set  the  altar  of  God  upon  its  bases,  while  the 
people  of  the  lands  round  about  put  them  in  fear,  and  they 
offered  upon  it  a  holocaust  to  the  Lord  morning  and  evening. 

And  they  kept  the  Feast  of  Tabernacles,  as  it  is  written,  and 
offered  the  holocaust  every  day  orderly  according  to  the  com- 
mandment, the  duty  of  the  day  in  its  day. 

And  afterwards  the  continual  holocaust,  both  on  the  new 
moons,  and  on  all  the  solemnities  of  the  Lord,  that  were  conse- 
crated, and  on  all  in  which  a  free-will  offering  was  made  to  the 
Lord. 

From  the  first  day  of  the  seventh  month  they  began  to  offer 
holocausts  to  the  Lord  :  but  the  temple  of  God  was  not  yet 
founded. 

And  they  gave  money  to  hewers  of  stones  and  to  masons  : 
and  meat  and  drink,  and  oil  to  the  Sidonians  and  Tynans,  to 
bring  cedar  trees  from  Libanus  to  the  sea  of  Joppe,  according 
to  the  orders  which  Cyrus,  king  of  the  Persians,  had  given 
t  hem. 

And  in  the  second  year  of  their  coming  to  the  temple  of  God 
in  Jerusalem,  the  second  month,  Zorobabel,  the  son  of  Salathiel, 
and  Josue  the  son  of  Josedec,  and  the  rest  of  their  brethren,  the 
priests,  and  the  Levites,  and  all  thai  were  come  from  the  captivity 
to  Jerusalem  began,  and  they  appointed  Levites  from  twenty 
years  old  and  upward   to  hasten  forward  the  work  of  the  Lord. 

Then  Josue  and  his  sons  and  his  brethren,  ( 'edmihel,  and  his 
sons,  ami  the  children  of  Juda,  as  one  man,  stood  to  hasten  them 
that  did  the  work  in  the  temple  of   God:    the   -mi-    df    Heiiadad. 

and  then-  sons,  and  their  brethren  the  Levites. 


\    HISTORY   OF   THE    WORSHIP    OF   COD.  •J!'") 

And  when  the  unisons  laid  the  foundations  of  the  temple  of 
the  Lord,  the  priests  stood  in  their  ornaments  with  trumpets: 

and  ilic  Levites  tin-  sons  of  Asaph  with  cymbals,  to  praise  God 
by  the  hands  of  David  king  of  Israel. 

And  they  sung  together  hymns,  and  praise  to  the  Lord:  be- 
cause he  is  good.,  for  his  mercy  endureth  for  ever  towards  Israel. 
And  all  the  people  shouted  with  a  great  shout,  praising  the 
Lord,  because  the  foundations  of  the  temple  of  the  Lord  were 
laid: 

But  many  of  the  priests  and  the  Levites.  and  the  chief  of  the 
fathers  and  the  ancients,  that  had  seen  the  former  temple, 
when  they  had  the  foundation  of  this  temple  before  their  eyes, 
wept  with  a  loud  voice:  and  many  shouting  for  joy.  lifted  up 
I  heir  voice. 

So  that  one  could  not  distinguish  the  voice  of  the  shout  of 
joy,  from  the  noise  of  the  weepings  of  the  people:  for  one  with 
another  the  people  shouted  with  a  loud  shout,  and  the  voice  was 
heard  afar  off."  (') 

Owing  to  the  persecution  of  the  Samaritans  the  building  of 
the  temple  was  interrupted  for  about  twenty  years  since  the 
laying  of  its  foundation.  It  was  at  last  happily  finished  a  few  years 
after, and  by  the  temple  we  have  to  understand  that  part  of  the 
house  of  God  which  responded  to  the  tabernacle  of  the  desert,  also 
some  of  the  enclosures  used  to  separate  the  courts,  and  the 
buildings  necessary  for  stores  and  dwellings  for  the  priests  and 
Levites.  All  that  we  know  of  this  temple  is  that  it  was  larger 
than  the  part  of  the  temple  of  Solomon,  called  the  temple  prop- 
er, divided  in  two  compartments,  the  holy  and  the  holy  of 
holies.  This  temple  however  did  not  possess  that  which  made 
the  tabernacle  of  Moses  and  the  temple  of  Solomon  so  venera- 
ble, so  dear  to  the  hearts  of  true  Israelites.      The  holy  of  holies 

0)  I  Esd.  iii. 


296  A    HISTORY   OF   THE   W0B8HIF   OF   GOD. 

of  Zorobabel  was  entirely  empty;  the  two  tables  of  stone  on 
which  were  to  be  seen  the  commandments  written  by  God  Him- 
self were  not  there,  the  ark  itself,  the  pot  of  manna,  the  book 
of  the  law  were  not  there.  These  relics  or  memorials  had  all  been 
taken  away  from  Mount  Moriah  before  the  destruction  of  the 
city  by  the  prophet  Jeremiah  and  concealed  by  him  on  Mount 
Nebo.  (')  And  yet  the  new  temple  was  most  dear  to  the  Jews 
returned  from  Babylon.  It  stood  on  the  spot  chosen  by  God 
Himself,  very  near  the  place,  if  not  on  the  very  spot  sanctified 
by  the  sacrifice  of  Abraham:  it  was  near  or  on  this  same  spot 
that  David  had  sang  his  inspired  canticles  ;  here  they  had  been 
repeated  by  the  priests  at  the  sound  of  instruments,  and  here 
the  blood  of  victims  had  been  poured  out  for  many  past  genera- 
tions in  acknowledgment  of  the  greatness  of  God,  in  atonement 
for  sin,  in  thanksgiving  for  graces  received.  The  sacrifices 
which  the  returned  exiles  offered  to  God  on  the  day  of  the  dedi- 
cation of  the  temple  were  not  probably  equal  in  splendor  with 
those  offered  to  Baal  b\  the  kings  of  Babylon,  but  were  offered 
to  Him  who  is  the  only  one  God,  by  the  bands  of  those  who 
were  His  true  priests  and  Levites,  under  the  direction  of  a  high 
priest  of  the  house  of  Aaron.  There  was  joy  on  Mount  Moriah 
on  the  da^  that  the  temple  was  dedicated.  This  was  a  jov 
which  reminds  us  of  thai  experienced  by  devout  Catholic  emi- 
grants, bearing  mass  in  poor  hovels  in  the  forests  after  Inning 
been  a  long  time  without  seeing  a  priest.  Here  is  a  relation  of 
that  dedication  as  we  find  it  in  the  first  book  of  Esdras. 

••And  the  children  of  Israel,  the  priests  and  the  Levites.  and 
the  rest  of  the  children  of  the  captivity  kept  the  dedication  of 
the  house  of  God  with   jo\  . 

And  they  offered  at  the  dedication  of   the   house   of   God,  a 
hundred  calves,  two  hundred  rams,  four  hundred  lambs,  and  for 
i'i  II  Maobab. 


A    H18TORY   OF   THE    WORSHIP   OF   GOJ>.  'J(.)7 

;i  Bin-offering  for  all  [srael  twelve  he-goats,  according  to  the 
number  of  the  tribes  of  [srael. 

And  they  set  the  priests  in  their  divisions,  and  the  Levites 
in  their  courses  over  the  works  of  God  in  Jerusalem,  as  it  is 
written  in  the  book  of  Moses. 

And  the  children  of  Israel  of  the  captivity  kept  the  Phase, 
on  the  fourteenth  day  of  the  first  month. 

For  all  the  priests  and  the  Levites  wen1  purified  as  one  man: 
all  were  clean  to  kill  the  Phase  for  all  the  children  of  the  cap- 
tivity, and  for  their  brethren  the  priests,  and  themselves. 

And  the  children  of  Israel  that  were  returned  from  captivity, 

and  all  that  had  separated  themselves  from  the  filthiness  of  the 
« 

nations  of  the  earth  to  them,  to  seek  the  Lord  the  God  of 
Israel,  did  eat. 

And  they  kept  the  feast  of  unlevened  bread  seven  days  with 
joy,  for  the  Lord  had  made  them  joyful,  and  had  turned  the 
heart  of  the  king  of  Assyria  to  them,  that  he  should  help  their 
hands  in  the  work  of  the  house  of  the  Lord  the  God  of  Israel .''(') 

The  reader  will  please  notice  the  words  quoted  in  the  pre- 
ceding verses.  "'The  children  of  Israel  of  the  captivity  kept  the 
Phase. "  The  writer  of  this  work  crossed  the  Atlantic  fifty  vears 
ago  in  company  with  a  hand  of  Religious  of  the  sacred  heart, 
who  were  going  from  Europe  to  St.  Louis,  Mo.  The  voyage 
lasted  forty-five  days,  and  we  remember  how  eager  those  good 
sisters  were  to  land  on  the  shores  of  America,  so  as  to  be  able  to 
go  and  visit  the  blessed  sacrament.  Now  many  of  our  Jewish 
immigrants  returning  from  Babylon,  had  never  before  kept  the 
feast  of  the  unleavened  bread  in  Jerusalem,  they  had  never  cele- 
brated the  Phase  in  the  holy  city,  but  on  this  day  of  the  dedica- 
tion of  their  temple  they  eat  the  paschal  lamb  in  the  house  of 
linn  who  had  freed  their  fathers  from    the     Egyptian    captivity, 

(')  I  Esd.  vi. 


298  A    HISTORY    OF   THE    WORSHIP   OF   GOD. 

;iiid  fed  them  on  miraculous  broad  in  the  desert.  No  wonder 
that  they  kept  the  feast  of  the  dedication  of  the  temple,  and  of 
the  unleavened  bread  with  joy. 

Later  on  they  were  permitted  to  witness  and  take  part  in  an- 
other glorious  celebration.  Many  of  them  during  the  captivity 
of  Babylon  had  had  no  opportunity  to  hear  the  reading  of  the 
book  of  the  laws  of  Moses.  They  knew  but  imperfectly  the  his- 
tory of  God's  mercies  to  their  fathers,  and  of  the  institution  of 
festivals  ordained  to  commemorate  great  events.  The  special 
mission  of  Esdras,  their  governor,  who  was  a  priest  and  a  doctor 
of  the  law,  was  to  instruct  the  returned  captives  in  Judea,  to 
bring  them  back  to  a  perfect  worship  of  the  God  of  their  fathers. 
The  following  extract  will  therefore  be  read  with  much  interest  : 

"ESDRAS  KEADETH  THE  LAW    BEFORE    THE    PEOPLE.       NEHEMIAS 

COMFORTETH    THEM.       THEV     CELEBRATE    THE  PEAST  01 

TABERNACLES. 

"And  the  seventh  month  came  :  and  the  children  of  Israel 
were  in  their  cities.  And  all  the  people  were  gathered  together 
as  one  man  to  the  street,  which  is  before  the  water-gate  :  and 
thev  spoke  to  Esdras  the  scribe,  to  bring  the  book  of  the  law  of 
Moses,  which  the  Lord  had  commanded  to  Israel. 

Then  Esdras  the  priest  brought  the  law  before  the  multitude 
of  nien  and  women,  and  all  those  that  couH  understand,  in  the 
first  day  of  the  seventh  month. 

And  he  read  it  plainly  in  the  street  that  was  before  the  water- 
gate,  from  the  morning  until  midday,  before  the  men.  and  the 
women,  and  all  those  that  could  understand  :  and  the  ears  of 
all  the  people  were  attentive  to  the  Nook. 

Ami  Esdras  the  scribe  stood  upon  a  step  <>t*  wood,  which  he 
had  made  to  speak  upon  :   and  there  st I     l»\    him     Mathathias. 

and  Semeia,  and  Ania,  and  Uria, and  Eelcia,  and  Afaasia,  on  hi* 


A    HISTORY   OF  THE    WORSHIP   OF   GOD.  299 

right  band  ,  and  on  the  left,  Phadaia,  Misael,  and  .Melchia.  and 
Elasum,  and  Easbadana,  Zacharia^  and   Mosollam. 

And  Esdras  opened  the  book  before  all  the  people:  for  he 
was  above  all  the  people  :  and  when  he  had  opened  it,  all  the 
people  stood. 

And  Esdras*  blessed  the  Lord  the  great  God  :  and  all  the  peo- 
ple answered  :  Amen,  amen  :  lifting  up  their  hands;  and  tle\ 
bowed  down,  and  adored  God  with  their  faces  to  the  ground. 

Now  Josne.  and  Hani.  Screbia,  Jamin,  Septhai,  Odia,  Accnb, 
Malsia,  Celita.  A/arias,  Jozabed,  Hanan,  Phalaia,  the  Levites, 
made  silence  among  the  peojde  to  hear  the  law  and  the  people 
stood  in  their  place. 

And  they  read  in  the  book  of  the  law  of  God  distinctly  and 
plainly  to  be  understood  :  and  they  understood  when  it  was 
read. 

And  Nehemias  (he  is  Athersatha)  and  Esdras  the  priest  and 
scribe,  and  the  Levites  wdio  interpreted  to  all  the  people,  said  : 
This  is  a  holy  day  to  the  Lord  our  God,  do  not  mourn,  nor 
weep.  For  all  the  people  wept,  when  they  heard  the  words  of 
the  law. 

And  he  said  to  them  :  Go,  eat  fat  meats,  and  drink  sweet 
wine,  and  send  portions  to  them  that  have  not  prepared  for  them- 
selves :  because  it  is  the  holy  day  of  the  Lord,  and  be  not  sad  : 
for  the  joy  of  the  Lord  is  our  strength. 

And  the  Levites  stilled  all  the  people,  saying :  Hold  your 
peace,  for  the  day  is  holy,  and  be  not  sorrowful. 

So  all  the  people  went  to  eat  and  drink,  and  to  send  portions, 
and  to  make  great  mirth  :  because  they  understood  the  words, 
that  he  had  taught  them. 

And  on  the  second  day  the  chiefs  of  the  families  of  all  the 
people,  the  priests,  and   the  Levites  were  gathered   together  to 


300  A    HISTORY   OF  THE   WOltSHIP   OF   GOD. 

Esdrafi  the  scribe,  that  lie  should  interpret  to  them  the  words  of 
the  law. 

And  they  found  written  in  the  law,  that  the  Lord  had  com- 
manded by  the  hand  of  Moses,  that  the  ehildren  of  Israel  should 
dwell  in  tabernacles,  on  the  feast,  in  the  seventh  month  : 

And  that  they  should  proclaim,  and  publish  the  word  in  all 
their  cities,  and  in  Jerusalem,  saying  :  Go  forth  to  the  mount, 
and  fetch  branches  of  olive,  and  branches  of  beautiful  wood, 
branches  of  myrtle,  and  branches  of  palm,  and  branches  of  thick 
trees  to  make  tabernacles,  as  it  is  written. 

And  the  people  went  forth,  and  brought  them.  And  they 
made  themselves  tabernacles,  every  man  on  the  top  of  his  house, 
and  in  their  courts,  and  in  the  courts  of  the  house  of  God,  and 
in  the  street  of  the  water-gate,  and  in  the  street  of  the  gate  of 
Ephraim. 

And  all  the  assembly  of  them  that  were  returned  from  the 
captivity,  made  tabernacles,  and  dwelt  in  tabernacles  :  for  since 
the  days  of  Josue  the  son  of  Nun,  the  children  of  Israel  had  not 
done  so,  until  that  day.     And  there  was  exceeding  great  joy. 

And  he  read  in  the  book  of  the  law  of  God  day  by  day.  from 
the  first  day  till  the  last,  and  they  kept  the  solemnity  seven 
days,  and  in  the  eighth  day  a  solemn  assembly  according  to  the 
nianner."(') 

The  feast  of  the  tabernacles  was  one  of  the  three  great  fes- 
tivals of  the  year,  at  which  all  the  men  of  Israel  were  required  to 
be  present  in  Jerusalem.  It  was  instituted  in  memory  of  the 
forty  years"  wanderings  of  the  Israelites  in  the  desert,  and  also  of 
a  season  of  gratitude  and  thanksgiving  for  the  gathering  in  of 
the  harvest.  It  had  always  been  celebrated  before  the  days  of 
Esdras,  bui  tiever  before  with  as  muoh  fervor  and  rejoicing  as  on 

t  he  occasion  related  above.      <>n    the   eighth    da\   of    the  feast    of 
(')  II    Iilras  \  iii. 


A    HISTORY   OF   THE    WOBSHIP  OF   OOD.  301 

the  tabernacles,  the  Israelites  carrying  boughs  of  trees  in  their 
hands  wont  up  in  procession  to  the  courts  of  the  temple,  and  for 
the  recurrence  and  celebration  of  this  feast  a  special  psalm  had 
been  composed  which  they  recited  or  sung  along  the  wa\  and  up 

the  steps,  until  they  had  reached  the  gates  of  the  sacred  court. 
We  may  then  represent  to  ourselves  an  immense  procession  of 
devout  worshippers  Binging  together  as  they  go: 

"Give  praise  to  the  Lord,  for  he  is  good  :  for  his  mercy  en- 
dure th  for  ever. 

Let  Israel  now  say,  that  he  is  good:  that  his  men\  endureth 
for  ever. 

Let  the  house  of  Aaron  now  say:  that  his  mercy  endureth 
for  ever. 

Let  them  that  fear  the  Lord  now  say:  that  his  mercy  endur- 
eth for  ever. 

In  my  trouble  I  called  upon  the  Lord:  and  the  Lord  heard 
me,  and  enlarged  me. 

The  Lord  is  my  helper:  I  will  not  fear  what  man  can  do  unto 
me. 

The  Lord  is  my  helper:  and  I  will  look  over  my  enemies. 

It  is  good  to  confide  in  the  Lord,  rather  than  to  have  confi- 
dence in  man: 

It  is  good  to  trust  in  the  Lord,  rather  than  to  trust  in  princes. 

All  nations  compassed  me  about:  and  in  the  name  of  the 
Lord  I  have  been  revenged  on  them. 

Surrounding  me  they  compassed  me  about:  and  in  the  name 
of  the  Lord  I  have  been  revenged  on  them. 

They  surrounded  me  like  bees,  and  they  burned  like  fire 
among  thorns:  and  in  the  name  of  the  Lord  I  was  revenged  on 
them. 

Being  pushed  I  was  overturned  that  I  might  fall:  but  the 
Lord  supported  me. 


302  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

The  Lord  is  my  strength  and  my  praise:  and  he  is  become 
my  salvation. 

The  voice  of  rejoicing  and  of  salvation  is  in  the  tabernacles 
of  the  just. 

The  right  hand  of  the  Lord  hath  wrought  strength:  the  right 
hand  of  the  Lord  hath  exalted  me,  the  right  hand  of  the  Lord 
hath  wrought  strength. 

I  shall  not  die,  but  live,  and  shall  declare  the  works  of  the 
Lord. 

The  Lord  chastising  hath  chastised  me:  but  he  hath  not  de- 
livered me  over  to  death. 

Open  ye  to  me  the  gates  of  justice,  I  will  go  in  to  them,  and 
give  praise  to  the  Lord." 

Being  arrived  at  the  gate  they  asked  to  be  admitted.  Then 
there  follows  a  dialogue  between  those  inside  the  court  and  the 
members  of  the  procession,  and  the  ceremony  ends  by  a  fervent 
prayer  sang  out  by  all  together: 

"This  is  the  gate  of  the  Lord,  the  just  shall  enter  into  it. 

I  will  give  glory  to  thee,  because  thou  hast  heard  me:  and  art 
become  my  salvation. 

The  stone  which  the  builders  rejected:  this  same  is  become 
the  head  of  the  corner. 

This  is  the  Lord's  doing:  and  it  is  wonderful  in  our  eyes. 

This  is  the  day  which  the  Lord  hath  made:  let  us  be  glad 
and  rejoice  therein. 

0  Lord,  save  me,  0  Lord,  give  good  success: 

Blessed  be  he  that  cometh  in  the  name  of  the  Lord: 

We  have  blessed  you  out  of  the  house  of  the  Lord: 

The  Lord  is  God,  and  he  hath  shone  upon  us. 

Appoint  a  solemn  day,  with  Bhady  boughs,  even  to  the  horn 
of  the  altar. 


A    HISTORY    OF   THE    WORSHIP   OF   G01».  303 

Thou  art  my  God,  and  I  will  praise  thee:  thou  art  my  God, 
and  I  will  exalt  thee. 

I  will  praise  thee  because  thou  hast  heard  me:  and  art  become 
my  salvation. 

0  praise  ye  the  Lord,  for  lie  is  good:  for  his  mercy  endureth 
forever."     (') 


CHAPTER    \\. 

PROM     THE     RETURN    OF    THE    CAPTIVES    OF    BABYLON,    To    THE 
COMIXG    OF   CHRIST. 


the   machabees — punishments   of   blasphemy  —  admirable 
examples  of  obedience  to  the  laws  0e  god — 

conclusion. 

Section  1.     the  machabees. 

We  possess  no  continuous  history  of  the  events  which  oc- 
curred among  the  Jews  during  the  four  hundred  years  which 
elapsed  between  the  death  of  Nehemias,  who  rehuiltthe  walls  of 
Jerusalem,  and  the  birth  of  our  Lord  Jesus  Christ.  All  that 
we  have  regarding  that  long  lapse  of  time  is  contained  in  the 
two  hooks  of  Machabees,  which  record  the  fierce  struggles  of  the 
faith I'nl  .lews  against  impiety.  If  this  period  in  their  history  is 
not  the  most  prosperous,  it  is  certainly  the  most  glorious;  for 
during  it  the  body  of  the  people  remained  faithful  to  the  prac- 
tice of  the  laws  of  God.  From  about  this  time  prophets  ceased 
to  appear  among  the  Jews,  and  their  office  was  replaced  by  the 

(')     Ps.,  exvii. 


304  A    HISTORY    OF   THE   WORSHir   OF   GOD. 

priests  and  the  scribes,  whose  special  duty  was  to  preserve  their 
inspired  writings,  and  explain  them.  They,  with  the  gallant 
Machabees,  were  the  instruments  used  by  Providence  to  guard 
the  people  of  God  against  the  false  doctrines  of  the  Greek  phil- 
osophers, just  as  it  had  been  preserved  by  prophets  daring  the 
captivity  from  the  contagion  of  idolatry. 

During  the  period  of  which  we  speak  the  Jews  were  subject 
to  the  Persians,  the  Syrians  and  the  Egyptians,  and  by  constant 
intercourse  with  their  conquerors,  either  at  home  or  abroad,  they, 
or  at  least  many  of  them  were  induced  to  unite  the  doctrines  of 
Moses  with  the  philosophy  and  heathen  practices  of  the  Greeks. 

Those  who  remained  faithful  to  the  old  traditions  were  called 
Assideans.  the  others  were  named  the  iniqui  or  sinners.  The 
Assideans  were  the  true  friends  of  their  country,  the  Hellenists 
were  the  friends  and  support  of  the  Egyptians  or  of  the  Syrians. 
A  moment  came  when  the  wicked  came  near  destroying  the  true 
religion  and  causing  paganism  to  triumph  over  it.  Then  it  was 
that  the  (lod  of  Israel  raised  up  the  Machahees.  who  saved  both 
their  country  and  their  religion.  These  heroic  men  are  some- 
times called  Asmoneans  from  one  Asamon  their  ancestor. 

The  following  extracts  from  the  hooks  of  Machabees  will 
make  us  acquainted,  at  least  partially,  with  the  history  of  that 
great  family,  their  heroism,  zeal  for  the  glory  of  (Jod  and  of  his 
worship;  and  will  also  convince  us  that  prayers  for  the  dead 
were  offered  to  God  in  their  days,  and  that  the\  believed  as  we 
do  in  the  intercession  of  saints.  The  days  referred  t"  are  those 
of  Antiochus  the  Syrian  king: 

"THE    ZEAL    AND    SUCCESS    OF  MATHATHIAS — HIS  EXHORTATION 
T<>    HIS    SONS     VI     lll>    DEATH. 

••  In  t  hose  days  arose  Mat  hat  hias  the  son  of  John,  the  son  of 
Simeon,  a  priest  of  tin-  sons  of  Joarib,  from  Jerusalem,  and  he 
abode  in  the  mountains  of   Moilin. 


A    HISTORY   OF  THE    WORSHIP    OF   GOD.  305 

And  he  had  five  sons:  John  who  was  Burnamed  Gaddis' 

Ami  Simon,  who  was  surnamed  Thasi: 

And  Judas,  who  was  called  Machabeus: 

And  Eleazar,  who  was  surnamed  Abaron:  and  Jonathan, 
who  was  Burnamed  Apphus. 

These  saw  the  evils  that  were  done  in  the  people  of  Juda. 
and  in  Jerusalem. 

And  Mathathias  said:  Wo  is  me.  wherefore  was  I  horn  to 
Bee  the  ruin  of  my  people,  and  the  ruin  of  the  holy  city,  and  to 
dwell  there,  when  it  is  given  into  the  hands  of  the  enemies. 

The  holy  places  are  come  into  the  hands  of  strangers:  her 
temple  is  become  as  a  man  without  honour. 

The  vessels  of  her  glory  are  carried  away  captive:  her  old 
men  are  murdered  in  the  streets,  and  her  young  men  are  fallen 
by  the  sword  of  enemies. 

What  nation  hath  not  inherited  her  kingdom,  and  gotten  of 
her  spoils? 

All  her  ornaments  are  taken  away.  .She  that  was  free  was 
made  a  slave. 

And  behold  our  sanctuary,  and  our  beauty,  and  our  glory  is 
laid  waste,  and  the  Gentiles  have  defiled  them. 

To  what  end  then  should  we  live  any  longer? 

And  Mathathias  and  his  sons  rent  their  garments,  and  they 
covered  themselves  with  hair-cloth,  and  made  great  lamentation. 

And  they  that  were  sent  from  king  Antiochus  came  thither, 
to  compel  them  that  were  fled,  into  the  city  of  Modin,  to  sacri- 
fice, and  to  hum  incense,  and  to  depart   from  the  law  of  God. 

And  many  of  the  people  of  Israel  consented,  and  came  to 
them:  but  Mathathias  and  his  sons  stood  firm. 

And  they  that   were  sent    from  Antiochus  answering,  said  to 

20 


306  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

Mathathias:  Thou  art  a  ruler,  and  an  honourable  and  greal  man 
in  this  city,  and  adorned  with  sons,  and  brethren. 

Therefore  come  thou  first,  and  obey  the  king's  command- 
ment, as  all  nations  have  done,  and  the  men  of  Juda,  and  they 

that  remain  in  Jerusalem:  and  thou,  and  thy  sons,  shall  be  in 
the  number  of  the  king's  friends,  and  enriched  with  gold,  and 
silver,  and  many  presents. 

Then  Mathathias  answered,  and  said  with  a  loud  voice:  Al- 
though all  nations  obey  king  Antiochus,  so  as  to  depart  every 
man  from  the  service  of  the  law  of  his  fathers,  and  consent  to 
his  commandments: 

I  and  my  sons,  and  my  brethren  will  obey  the  law  of  our 
fathers. 

God  be  merciful  unto  us:  it  is  not  profitable  for  us  to  for- 
sake the  law,  and  the  justices  of  God: 

We  will  not  hearken  to  the  words  of  king  Antiochus,  neither 
will  Ave  sacrifice,  and  transgress  the  commandments  of  our 
law,  to  go  another  way. 

Now  as  he  left  off  speaking  these  words,  there  came  a  cer- 
tain Jew  in  the  sight  of  all  to  sacrifice  to  the  idols  upon  the 
altar  in  the  city  Modin,  according  to  the  king's  commandment: 

And  Mathathias  saw,  and  was  grieved,  and  his  reins  trem- 
bled, and  his  wrath  was  kindled  according  to  the  judgment  of 
the  law,  and  running  upon  him  he  slew  him  upon  the  altar: 

Moreover  the  man,  whom  king  Antiochus  had  sent,  who 
compelled  them  to  sacrifice,  he  slew  at  the  same  time,  and 
pulled  down    the  altar, 

And  shewed  zeal  tor  the  law,  as  Phinees  did  by  Xamri  the 
son  of  Salomi. 

And  Mathathias  cried  out  in  the  city  with  a  loud  voice,  sav- 
ing: Every  one  that  hath  zeal  for  the  law.  and  niaintainet h  the 
testament,  lei  him  follow  me. 


A    HISTORY    OF   THE   WORSHIP    OF   GOD.  307 

So  he,  and  his  ><ms  Bed  into  the  mountains,  and  left  all  thai 
they  bad  in  the  city. 

Then  many  that  son-lit  after  judgment,  and  justice,  went 
down  into  the  desert: 

And  they  abode  there,  they  and  their  children,  and  their 
wives,  and  their  cattle:  because  afflictions  increased  upon  them. 

And  it  was  told  to  the  king's  men.  and  to  the  army  that  was 
in  Jerusalem  in  the  city  of  David,  that  certain  men  who  had 
broken  the  king's  commandment,  were  gone  away  into  the  se- 
cret places  in  the  wilderness,  and  that  many  were  gone  after 
them. 

And  forthwith  they  went  out  towards  them  and  made  war 
against  them  on  the  Sabbath-day. 

And  they  said  to  them:  Do  you  still  resist?  come  forth,  and 
do  according  to  the  edict  of  king  Antiochus,  and  you  shall  live. 

And  they  said:  We  will  not  come  forth.,  neither  will  we 
obey  the  king's  edict,  to  profane  the  Sabbath-day. 

And  they  made  haste  to  give  them  battle. 

But  they  answered  them  not,  neither  did  they  cast  a  Btone  at 
them,  nor  stopped  up  the  secret  places. 

Saving:  Let  us  all  die  in  our  innocence:  and  heaven  and 
earth  shall  be  witnesses  for  us,  that  you  put  us  to  death  wrong- 
fully. 

So  they  gave •  them  battle  on  the  Sabbath:  and  they  were 
slain  with  their  wives,  and  their  children,  and  their  cattle,  to 
the  number  of  a  thousand  persons. 

And  Mathathias  and  his  friends  heard  of  it,  and  they  mourned 
for  them  exceedingly. 

And  every  man  said  to  his  neighbour:  If  we  shall  all  do  as 
our  brethren  have  done,  and  not  fight  against  the  heathen  for  our 
lives,  and  our  justifications:  they  will  now  quickly  root  us  out 
of  the  earth. 


308  A    HISTORY    OF  THE   WORSHIP   OF  GOD. 

Ami  tlicv  determined  in  thai  day,  Baying:  Whosoever  shall 
come  up  against  us  to  fight  <»n  the  Sabbath-day,  we  will  light 
against  him:  and  we  will  not  all  die,  as  our  brethren  that  were 
slain  in  the  secret  places. 

Then  was  assembled  to  them  the  congregation  of  Assideans, 
the  stoutest  of  Israel,  and  every  one  that  had  a  good  will  for  the 
law: 

And  all  they  that  fled  from  the  evils,  joined  themselves  t<> 
them,  and  were  a  support  to  them. 

And  they  gathered  an  army,  and  slew  the  sinners  in  their 
wrath,  and  the  wicked  men  in  their  indignation:  and  the  rest 
fled  to  the  nations  for  safety. 

And  Mathathias  and  his  friends  went  round  about,  and  they 
threw  down  the  altars: 

And  they  circumcised  all  the  children,  whom  they  found  in 
the  coasts  of  Israel  that  were  uncircumcised:  and  they  did  val- 
iantly. 

And  they  pursued  after  the  children  of  pride,  and  the  work 
prospered  in  their  hands: 

And  they  recovered  the  law  out  of  the  hands  of  the  nations, 
and  out  of  the  hands  of  the  kiugs:  and  they  yielded  not  the 
horn  to  the  sinner: 

Now  the  days  drew  near  that  Mathathias  should  die,  and  he 
said  to  his  sons:  Now  hath  pride,  and  chastisement  gotten 
strength,  and  the  time  of  destruction,  and  the  wrath  of  in- 
dignation: 

Now  therefore.  0  my  sons,  be  ye  zealous  for  the  law.  and 
give  your  lives  for  the  covenant  of  your  fathers. 

Ami   call    to  remembrance  the   works  of  the  fathers,  which 

they    have    done   in    their    generations:    and    you    shall    receive 

sreal  glory,  ami  an  everlasting  name. 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  309 

Was  not  Abraham  found  faithful  in  temptation,  and  it  was 
reputed  to  him  unto  justice. 

Joseph  in  the  time  of  his  distress  kept-  the  commandment, 
;iii(l  he  was  made  lord  of  Egypt. 

Phinees  our  lather,  by  being  fervent  in  the  zeal  of  God.  re- 
ceived the  covenant  of  an  everlasting  priesthood. 

.Jesus  while  he  fulfilled  the  word,  was  made  ruler  in  Israel. 

Caleb  for  hearing  witness  before  the  congregation,  received 
an  inheritance. 

David  by  his  mercy  obtained  the  throne  of  an  everlasting 
kingdom. 

Elias  while  he  is  full  of  zeal  for  the  law,  was  taken  up  into 
heaven. 

Ananias  and  Azarias  and  Misael.by  believing,  were  delivered 
out  of  the  dame. 

Daniel  in  his  innocence  was  delivered  out  of  the  month  of 
the  lions. 

And  thus  consider  through  all  generations:  that  none  that 
trust  in  him,  fail  in  strength. 

And  fear  not  the  works  of  a  sinful  man:  for  his  glory  is 
dung,  and  worms: 

To-day  he  is  lifted  up,  and  to-morrow  he  shall  not  be  round: 
because  he  is  returned  into  his  earth,  and  his  thought  is  come 
to  nothing. 

You  therefore  my  sons,  take  courage,  and  behave  manfully 
in  the  law:  for  by  it  you  shall  be  glorious. 

And  behold,  I  know  that  your  brother  Simon  is  a  man  of 
counsel:  give  ear  to  him  always,  and  he  shall  be  a  father  to  yon. 

And  Judas  Maehabeus,  who  is  valiant  and  strong  from  his 
youth  up,  let  him  be  the  leader  of  your  army,  and  he  shall 
manage  the  war  of  the  people. 


310  A    HISTORY    OF   THE    WORSHIP    OF    GOD. 

And  you  shall  take  to  you  all  that  observe  the  law:  and  re- 
venge ye  the  wrong  of  your  people. 

Bender  to  the  Gentiles  their  reward,  and  take  heed  to  the 
precepts  of  the  law. 

And  he  Messed  them,  and  was  gathered  to  his  father-. 

And  he  died  in  the  hundred  and  forty-sixth  year,  and  he  was 
buried  by  his  sons  in  [the  Bepulchres  of  his  fathers  in  Modin, 
and  all  Israel  mourned  for  him  with  great  mourning."  (') 

JUDAS    MACHABEUS   SUCCEEDS     BIB    BATHER,    AND   OVERTHROWS 
Al'ol.T.oNIl rs     \\l>     SERON. —  A     GREAT    AKMV     IS    SENT 
AGAINST   HIM   OUT   OF   SYRIA.— HE    PREPARES 
HIS     PEOPLE     FOR     BATTLE     I'.Y     FAST- 
ING     AND      PRAYER. 

"Then  his  son  Judas,  called  Machabeus,  rose  up  in  his  stead. 

And  all  his  brethren  helped  him,  and  all  they  that  had  joined 
themselves  to  his  father,  and  they  fought  with  cheerfulness  the 
battle  of  Israel. 

And  he  got  his  people  great  honour,  and  put  on  a  breast- 
plate as  a  giant,  and  girt  his  warlike  armour  about  him  in  bat- 
tles, and  protected  the  camp  with  his  sword. 

In  his  arts  he  was  like  a  lion,  and  like  a  lion's  whelp  roaring 
for  his  prey. 

And  he  pursued  the  wicked  and  sought  them  out.  and  them 
that  troubled  his  people  he  burnt  with  tire: 

And    his  enemies    were    driven    a\\a\   for  fear  of   him.  and  all 

the  workers  of  iniquity  were  troubled:  and  salvation  prospered 
in  his  hand. 

And  he  grieved  many  kings,  and  made  Jacob  glad  with  his 
works,  and  his  memory  is  blessed  Eor  ever. 

t'j  I  Mach.  eh.  ii. 


A    HI8T0R1    OF   THE    WORSHIP   OF   GOD.  3]  I 

And  be  wen!  through  the  cities  of  .hula,  and  destroyed   the 

wicked  mi!  of  them,  and  turned  away  wrath  from   Israel. 

And  he  was  renowned  even  to  the  utmost  part  of  the  earth, 
and  he  gathered  them  that  were  perishing. 

And  Apollonius  gathered  together  the  (ientiles.  ami  a  numer- 
ous and  great  army  from  Samaria,  to   make   war  against    Israel. 

And  Judas  understood  it.  and  went  forth  to  meet  him:  and 
he  overthrew  him,  ami  killed  him:  ami  many  fell  down  slain. 
and  the  rest  tied  away. 

And  he  took  their  spoils,  and  Judas  took  the  sword  of  Apol- 
lorfius,  and  fought  with  it  all  his  life  time. 

And  Seron  captain  of  the  army  of  Syria  heard  that  Judas  had 
assembled  a  company  of  the  faithful,  and  a  congregation  with 
him, 

And  he  said  :  I  will  get  me  a  name,  and  will  be  glorified  in 
the  kingdom,  and  will  overthrow  Judas,  and  those  that  are  with 
him,  that  have  despised  the  edict  of  the  king. 

And  he  made  himself  ready:  and  the  host  of  the  wicked  went 
up  with  him,  strong  succours,  to  be  revenged  of  the  children  of 
Israel. 

And  they  appproaehed  even  as  far  as  Bethoron:  and  Judas 
went  forth  to  meet  him,  with  a  small  company. 

But  when  they  saw  the  army  coming  to  meet  them,  they  said 
to  Judas:  How  shall  we,  being  few.  be  able  to  tight  against  so 
great  a  multitude  and  so  strong,  and  we  are  ready  to  faint  with 
fasting  to-day. 

And  Judas  said:  It  is  an  easy  matter  for  man}'  to  be  shut  up 
in  the  hands  of  a  few:  and  there  is  no  difference  in  the  sight  of 
the  God  of  heaven  to  deliver  with  a  great  multitude,  or  with  a 
small  company: 

For  the  success  of  war  is  not  in  the  multitude  of  the  army, 
but  strength  cometh  from  heaven. 


312  A    HISTORY    OF    THE    WORSHIP    OF   GOD. 

They  come  against  us  with  as  insolent  multitude,  and  with 
pride,  to  destroy  us,  ami  our  wives,  and  our  children,  and  to  take 
our  spoils. 

But  we  will  fight  for  oUr  lives  and  our  laws: 

And  the  Lord  himself  will  overthrow  them  before  our  face: 
but  as  for  you,  fear  them  not. 

And  as  soon  as  he  had  made  an  end  of  speaking,  he  rushed 
suddenly  upon  them  :  and'Seron,  and  his  host  were  overthrown 
before  him: 

And  he  pursued  him  by  the  descent  of  Bethoron  even  to  the 
plain,  and  there  fell  of  them  eight  hundred  men.  and  the  rest 
tied  into  the   land  of  the  Philistines. 

Ami  the  fear  of  Judas  and  of  his  brethren,  and  the  dread  of 
them  fell  upon  all  the  nations  round  about  them. 

And  his  fame  came  to  the  king,  and  all  nations  told  of  the 
battles  of  Judas."  (') 

Lysias,  mentioned  in  the  following  extract,  had  been  ap- 
pointed by  Antiochus.  the  great  enemy  of  the  .U'\\>.  to  govern 
the  kingdom  during  his  absence: 

11  Then  Lysias  chose  Ptolemee  the  son  of  Dorymenus,  and 
Nicanor,  and  Gorgias,  mighty  men  of  the  king's  friends. 

And  he  sent  with  them  forty  thousand  men.  and  seven 
thousand  horsemen  :  to  go  into  the  land  of  Juda,  and  to  destroy 
it  according  to  the  king's  orders. 

So  the\  went  forth  with  all  their  power,  and  came,  and 
pitched  near  Emmaus  in  the  plain  country. 

And  the  merchants  of  the  countries  heard  the  fame  of  them  : 
and  the\  took  Bilver  and  gold  in  abundance,  and  servants :  and 
they  came  into  the  camp,  to  buy  the  children  of  Israel  for 
slaves  :  and  there  were  joined  to  them  the  forces  of  Syria,  and 
of  the  land  of  t  he  si  rangers. 

(')     I    M.nh..  ch.  iii. 


\    BISTORI    OF   TIIK    W0B8HIP    OF   <iOD.  313 

Am!  Judas  and  bis  brethren  saw  thai  evils  were  multiplied, 
and  that  the  armies  approached  to  their  borders  :  and  they  knew 
the  orders  the  king  had  given  to  destroy  the  people  and  utterly 
abolish  them. 

And  they  said  everj  man  to  his  neighbour  :  Let  as  raise  up 
the  low  condition  of  our  people,  and  let  us  fight  for  our  people 
and  our  sanctuary. 

And  the  assembly  was  gathered,  that  they  might  be  ready 
for  battle:  and  that  they  might  pray,  and  ask  mercy  and  com- 
passion. 

Now  Jerusalem  was  not  inhabited,  but  was  like  a  desert  : 
there  was  none  of  her  children  that  went  in  or  out:  and  the 
sanctuary  was  trodden  down  :  and  the  children  of  strangers 
were  in  the  castle,  there  was  the  habitation  of  the  Gentiles  :  and 
joy  was  taken  away  from  Jacob,  and  the  pipe  and  harp  ceased 
there. 

And  they  assembled  together,  and  came  to  Maspha  over- 
against  Jerusalem  :  for  in  Maspha  was  a  place  of  prayer  hereto- 
fore in  Israel. 

And  they  fasted  that  day.  and  put  on  haircloth,  and  put 
ashes  upon  their  heads  :  and  they  rent  their  garments : 

And  they  laid  open  the  hooks  of  the  law,  in  which  the  Gen- 
tiles searched  for  the  likeness  of  their  idol8  : 

And  they  brought  the  priestly  ornaments,  and  the  first- 
fruits  and  tithes  :  and  stirred  up  the  N'azarites  that  had  fulfilled 
their  days  : 

And  they  cried  with  a  loud  voice  toward  heaven,  saying  : 
What  shall  we  do  with  these,  and  whither  shall  we  carry  them  ? 

For  thy  holies  are  trodden  down,  and  are  profaned,  and  thy 
priests  are  in  mourning,  and  are  brought  low  ; 

And  behold  the  nations  are  come  together  against  u-  to 
destroy  us  :  thou  knowest  what  they  intend  against  us. 


314  A    niRTORY    OF   THE    WORSHIP    OF    GOD. 

How  shall  we  be  able  bo  stand  before  their  face,  unless  bhou, 
0  God,  help  us  ? 

Then  they  sounded  with  trumpets,  and  cried  out  with  a 
loud  voice. 

And  after  this  Judas  appointed  captains  over  the  people, 
over  thousands,  and  over  hundreds,  and  over  fifties,  and  over 
tens. 

And  he  said  to  them  that  were  building  houses,  or  had 
betrothed  wives,  or  were  planting  vineyards,  or  were  fearful, 
that  they  should  return  every  man  to  his  house,  according  to 
the  law. 

So  they  removed  the  camp,  and  pitched  on  the  smith  side  of 
Emmaus. 

And  Judas  said  :  Gird  yourselves,  and  be  valiant  men.  and 
be  ready  against  the  morning,  that  you  may  fight  with  these 
nations,  that  are  assembled  against  us  to  destroy  us  and  our 
sanctuary  : 

For  it  is  better  for  us  to  die  in  battle,  than  to  see  the  evils  of 
our  nation,  and  of  the  holies. 

Nevertheless  as  it  shall  be  the  will  of  God  in  heaven,  so  be 
it  done.'-  (') 

JUDAS    ROUTETB    TIIK    K  I  Mi's    ARMY. —  GORGIAS    I'M  Kill    BEFORE 

HTM.  —  LYSIAS   COM  Kill    AGAINST    II  I  M    Willi    A    GREAT 

ARMY,   BUT  is  DEFEATED.      JUDAS  CLEANSETH 

THE  TEMPLE,  SETTETE    II'    \    NKW  ALTAR, 

AND  FORT]  II  ETH   TIIK  s  \  ncti    LRY. 

Then  Georgias  took  five  thousand  men,  and  a  thousand  of 
the  hcst  horsemen  :  and  they  removed  outof  the  camp  l>\  night, 

That    they    might    Come    upon    the    camp   of    the   -lews,   and 
(')  I  Marli..  iii. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  315 

strike  them  suddenly  :  and  the  men  that  were  of  the  castle  were 
their  guides. 

And  Judas  heard  of  it.  and  rose  up,  he  and  the  valiant  men. 
to  attack  the  king's  forces,  that  were  in  Emmaus. 

For  as  yet  part  of  the  army  was  dispersed  from  the  camp. 

And  Georgias  came  by  night  into  the  camp  of  Judas,  and 
found  no  man.  and  lie  sought  them  in  the  mountains:  for  lie 
said  :  These  men  flee  from  us. 

And  when  it  was  day.  Judas  shewed  himself  in  the  plain 
with  three  thousand  men  only  :  who  neither  had  armour  nor 
swords  to  (heir  mi)i<f.-< : 

And  they  saw  the  camp  of  the  Gentiles  that  it  was  strong, 
and  the  men  in  breastplates,  and  the  horsemen  round  about 
them,  and  these  were  trained  up  to  war. 

And  Judas  said  to  the  men  that  were  with  him  :  Fear  ye 
not  their  multitude,  neither  be  ye  afraid  of  their  assault. 

Remember  in  what  manner  our  fathers  were  saved  in  the 
Red  Sea,  when  Pharao  pursued  them  with  a  great  army. 

And  now  let  us  cry  to  heaven  :  and  the  Lord  will  have  mercy 
on  us.  and  will  remember  the  covenant  of  our  fathers,  and  will 
destroy  this  army  before  our  face  this  day  : 

And  all  nations  shall  know  that  there  is  one  that  redeemed) 
and  delivereth  Israel. 

And  the  strangers  lifted  up  their  eyes,  ami  saw  them  coming 
against  them. 

And  they  went  out  of  the  cam})  to  battle,  and  they  that  were 
with  Judas  sounded  the  trumpet  : 

And  they  joined   battle:  ami  the  Gentiles  were  routed,  and 

tied  into  the  plain."  (') 

*     *     *     "Then   Judas,   and  his  brethren  said:   Behold  our 

(')  I  Much.,  iv. 


316  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

enemies  are  discomfited:  let  us  go  up  now  to  cleanse  the  holy 
places  and  to  repair  them. 

And  all  the  army  assembled  together,  and  they  went  up  into 
mount  Zion. 

And  they  saw  the  sanctuary  desolate,  and  tin-  altar  profaned, 
and  the  gates  burnt,  and  shrubs  growing  up  in  the  courts  as  in  a 
forest,  or  on  the  mountains,  and  the  chambers  joining  to  the 
temple  thrown  down. 

And  they  rent  their  garments,  and  made  great  lamentation, 
and  put  ashes  on  their  heads: 

And  they  fell  down  to  the  ground  on  their  faces,  and  they 
Bounded  with  the  trumpets  of  alarm,  and  they  cried  towards 
heaven. 

Then  Judas  appointed  men  to  tight  against  them  that  were 
in  the  castle,  till  they  had  cleansed  the  holy  places. 

And  he  chose  priests  without  blemish,  whose  will  was  set 
upon  the  law  of  God: 

And  they  cleansed  the  holy  places,  ami  took  away  the  stones 
that  had  been  defiled  into  an  unclean  place. 

And  lie  considered  about  the  altar  of  holocausts  that  had 
been  profaned,  what  he  should  do  with  it. 

And  a  good  counsel  came  into  their  minds,  to  pull  it  down: 
lest  it  should  be  a  reproach  to  them,  because  the  Gentiles  had 
defiled  it,  so  they  threw  it  down. 

And  they  laid  up  the  stones  in  the  mountain  of  the  temple 
in  a  convenient  place,  till  there  should  come  a  prophet,  and  give 
answer  concerning  t  hem. 

Then  they  took  whole  stones  according  to  the  law.  anil  built 
a  new  altar  according  to  the  former: 

And  thev  built  up  the  holy  places,  and  the  things  that  were 
within  the  temple;  ami  thev  sanctified  the  temple,  and  the 
courts. 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  317 

Ami  they  made  new  holy  vessels,  and  brought  in  the  candle- 
stick, and  the  altar  of  incense,  and  the  table  into  the  temple. 
And  they  put  incense  upon  the  altar,  and   lighted   up  the 

lamps,  that  were  upon  the  candlestick,  and  they  gave  Hghi  in 
the  temple. 

And  they  set  the  loaves  upon  the  table,  and  hung  up  the  veils, 
and  finished  all  the  works,  that  they  had  begun  to  make. 

And  they  arose  before  the  morning  on  the  five  and  twentieth 
day  of  the  ninth  month  (which  is  the  month  of  Casleu)  in  the 
hundred  and  forty-eighth  year:  . 

And  they  offered  sacrifice  according  to  the  law  upon  the  new 
altar  of  holocausts,  which  they  had  made. 

According  to  the  time,  and  according  to  the  day.  wherein 
the  heathens  had  defiled  it,  in  the  same  was  it  dedicated  anew 
with  canticles,  and  harps,  and  lutes,  and  cymbals. 

And  all  the  people  fell  upon  their  faces,  and  adored  and 
blessed  up  to  heaven  him  that  had  prospered  them. 

And  they  kept  the  dedication  of  the  altar  eight  days,  and 
they  offered  holocausts  with  joy,  and  sacrifices  of  salvation,  and 
of  praise. 

And  they  adorned  the  front  of  the  temple  with  crowns  of 
gold,  and  escutcheons:  and  they  renewed  the  gates,  and  the 
chambers,  and  hanged  the  doors  upon  them. 

And  there  was  exceeding  great  joy  among  the  people,  and  the 
reproach  of  the  Gentiles  was  turned  away. 

And  Judas,  and  his  brethren,  and  all  the  church  of  Israel 
decreed,  that  the  day  of  the  dedication  of  the  altar  should  be 
kept  in  its  season  from  year  to  year  for  eight  days,  from  the  five 
and  twentieth  day  of  the  month  of  Casleu,  with  joy  and  glad- 
ness; 

They  built  up  also  at  that  time  mount  Zion,  with  high  walls, 


318  A    niSTORY    OF   THE    WORSHIP    OF   GOD. 

and  strong  towers  round  about  lest  the  Gentiles  should  at  any 
time  ciinic,  and  tread  it  down  as  they  did  before."  (') 

A  few  of  the  soldiers  of  Judas  Machabeus  having  been  killed  in 
an  encounter  with  Gorgias,  a  general  of  Antiochus,  "hegathered 
together  his  army,  came  into  the  city  Odollam:  and  when  the 
seventh  day  came,  they  purified  themselves  according  to  the 
custom,  and  kept  the  sabbath  in  the  same  place. 

And  the  day  following  Judas  came  with  his  company,  to 
take  away  the  bodies  of  them  that  were  slain,  and  to  bury  them 
with  their  kinsmen,  in  the  sepulchres  of  their  fathers. 

And  they  found  under  the  coats  of  the  slain  some  of  the  don- 
aries  of  the  idols  of  Jamnia,  which  the  law  forbiddeth  to  the 
■lews:  so  that  all  plainly  saw,  that  for  this  cause  they  were  slain. 

Then  they  all  blessed  the  just  judgment  of  the  Lord,  who 
had  discovered  the  things  that  were  hidden. 

And  so  betaking  themselves  to  prayers,  they  besought  him, 
that  the  sin  which  had  been  committed  might  be  forgotten. 
But  the  most  valiant  Judas  exhorted  the  people  to  keep  them- 
selves from  sin,  forasmuch  as  they  saw  before  their  eyes  what 
had  happened,  because  of  the  sins  of  those  that  were  slain. 

And  making  a  gathering,  he  sent  twelve  thousand  drachms 
of  silver  to  Jerusalem  for  sacrifice  to  be  offered  for  the  sins  of 
the  dead,  thinking  well  and  religiously  concerning  the  resur- 
rection. 

(For  if  he  had  not  hoped  that  they  that  were  slain  should 
rise  again,  it  would  have  seemed  superfluous  and  vain  to  pray 
for  the  dead.) 

And  because  he  considered  that  tiny  who  had  fallen  asleep 
with  godliness  had  great  grace  laid  up  for  them. 

It  is  therefore  a  holy  and  wholesome  though!  to  pray  for  the 

dead,  thai   they    may  be  loosed  from  sins.'* 
(')  1  Biach.  iv. 


A    IIISTOKY   OF   THE    WORSHIP   OF  OOD.  319 

We  transcribe  without  anv  comments  the  last  chapter  of  the 

second  hook  of  Machabees: 


JUDAS    ENCOURAGED    UV    A    VISION    GAINS   A    GLORIOUS  VICTORS 
OVER    MOAN  OK. 

"  But  when  Nicanor  understood  that  Judas  was  in  the  places 
of  Samaria,  lie  purposed  to  set  upon  hini  with  all  violence  on 
the  Sabbath-day,  and  when  the  Jews  that  were  constrained  to 
follow  him,  said:  do  not  act  so  fiercely  and  barbarously,  but 
give  honour  to  the  day  that  is  sanctified:  and  reverence  him 
that  beholdeth  all  things  : 

That  unhappy  man  asked,  if  there  were  a  mighty  One  in 
heaven,  that  had  commanded  the  Sabbath-day  to  be  kept. 

And  when  they  had  answered:  There  is  the  living  Lord  him- 
self in  heaven,  the  mighty  One,  that  commanded  the  seventh 
day  to  be  kept. 

Then  he  said:  And  I  am  mighty  upon  the  earth,  and  I  com- 
mand to  take  arms,  and  to  do  the  king's  business.  Nevertheless 
he  prevailed  not  to  accomplish  his  design. 

So  Nicanor,  being  puffed  up  with  exceeding  great  pride, 
thought  to  set  up  a  public  monument  of  his  victory  over  Judas. 

But  Machabeus  ever  trusted  with  all  hope  that  God  would 
help  them. 

And  he  exhorted  his  people  not  to  fear  the  coming  of  the  na- 
tions, but  to  remember  the  help  they  had  before  received  from 
heaven,  and  now  to  hope  for  victory  from  the  Almighty. 

And  speaking  to  them  out  of  the  law,  and  the  prophets,  and 
withal  putting  them  in  mind  of  the  battles  they  had  fought  be- 
fore, he  made  them  more  cheerful: 

Then  after  he  had  encouraged  them,  he  shewed  withal  the 
falsehood  of  the  Gentiles,  and  their  breach  of  oaths. 


320  A    KISTOKV    OF   THE    WORSHIP    OF    GOD. 

So  he  armed  everj  one  of  them,  no1  with  defence  of  shield 
or  spear,  bul  with  very  good  speeches  and  exhortation?,  and  told 
them  a  dream  worthy  to  be  believed,  whereby  he  rejoiced  them 
all. 

Now  the  vision  was  in  this  manner:  Onias  who  had  been 
high-priest,  a  good  and  virtuous  man,  modest  in  his  looks,  gen- 
tle in  his  manners,  and  graceful  in  his  speech,  and  who  from  a 
child  was  exercised  in  virtue,  holding  up  his  hands,  prayed  for 
all  the  people  of  the  Jews: 

After  this  there  appeared  also  another  man.  admirable  for 
age,  and  glory,  and  environed  with  great  beauty  and  majesty. 

Then  Onias  answering,  said :  This  is  a  lover  of  his  brethren, 
and  of  the  people  of  Israel:  this  is  lie  that  praveth  much  for 
the  people,  and  for  all  the  holy  city.  Jeremias  the  prophet  of 
God. 

Whereupon  Jeremias  stretched  forth  his  right  hand,  and 
gave  to  Judas  a  sword  of  gold,  saving: 

Take  this  holy  sword  a  gift  from  God,  wherewith  thou  shall 
overthrow  the  adversaries  of   my  people    Israel. 

Thus  being  exhorted  with  the  words  of  Judas,  which  were 
very  good,  and  proper  to  stir  up  the  courage,  and  strengthen  the 
hearts  of  the  young  men.  they  resolved  to  light,  and  to  set  upon 
them  manfully:  that  valour  might  decide  the  matter,  because 
the  holy  city  and  the  temple  were  in  danger. 

For  their  concern  was  less  for  their  wives,  and  children,  and 
for  their  brethren,  and  kinsfolks:  hut  their  greatest  and  princi- 
pal fear  was  for  the  holiness  of   the  temple. 

Ami  they  also  that   were  in  the  city,  hail  no  little  concern  for 

them  that  were  to  he  engaged  in  battle. 

And  iciu  when  all  expected  what  judgment  would  he  given. 
and    the    enemies    were   at    hand,  and    the  army  Was  set  in  array. 

the  beasts  and  the  horsemen  ranged  in  convenient   places. 


A    BISTORT!    OF    NIK    WORSHIP   OF   GOD. 


321 


Machabeus  considering  the  coming  of  the  multitude,  and 
the  divers  preparations  of  armour,  and  the  fierceness  of  the 
beasts,  stretching  oul  his  hands  to  heaven,  called  iipor  the  Lord, 
that  workctli  wonders,  who  giveth  victory  to  them  that  are 
worthy,  not  according  to  the  power  of  their  arms,  bul  according 
as  it  seemeth  good  to  him. 

And  in  his  prayer  he  said  after  this  manner:  'Thou.  <>  Lord, 
who  didst  send  thv  Angel  in  the  time  of  Ezechias  king  of  Juda, 
and  didsl  kill  a  hundred  and  eighty-five  thousand  of  the  army 
of  Sennacherib: 

Send  now  also,  0 Lord  of  heaven,  thy  good  angel  before  as, 
for  the  fear  and  dread  of  the  greatness  of  thy  arm. 

That  they  may  he  afraid,  who  come  with  blasphemy  against 
thy  holy  people.     Ami  thus  he  concluded  his  prayer. 

But  Nicanor,  and  they  thai  were  with  him.  came  forward, 
with  trumpets  and  songs. 

But  Judas,  and  they  that  were  with  him.  encountered  them. 
calling  upon  God  by  prayers  : 

So  fighting  with  their  hands,  but  praying  to  the  Lord  with 
their  hearts,  they  slew  not  less  than  five  and  thirty  thousand, 
being  greatly  cheered  with  the  presence  of  (Jod. 

And  when  the  battle  was  over,  and  they  were  returning  with 
joy,  they  understood  that   Nieanor  was  slain  in  his  armour. 

Then  making  a  shout,  and  a  great  noise,  they  blessed  the 
almighty  Lord  in  their  own  language. 

And  Judas,  who  was  altogether  ready  in  body  and  mind,  to 
die  for  his  countrymen,  commanded  that  Nicanor's  head,  ami 
his  hand  with  the  shoulder  should  he  cut  off.  and  carried  to  Je- 
rusalem. 

And  when  he  was  come  thither,  having  called  together  his 
countrymen,  and  the  priests  to  the  altar,  he  sent  also  for  them 
that  were  in  the  custle,  ai 


322  A    HISTORY    OF   THE    WORSHIP    OF    GOD. 

Ami  showing  them  the  head  of  Nicanor,  and  the  wicked  hand; 

which  lie  had  stretched  out,  with  proud  boasts,  against  the  holy 
house  of  the  almighty  God, 

He  commanded  also  that  the  tongue  of  the  wicked  Nicanor 
should  be  cut  out,  and  given  by  pieces  to  birds,  and  the  hand  of 
the  furious  man  to  be  hanged  up  over  against  the  temple. 

Then  all  blessed  the  Lord  of  heaven,  saying  :  Blessed  be  he 
that  hath  kept  his  own  place  undefiled. 

And  he  hung  up  Xicanor's  head  in  the  top  of  the  castle,  that 
it  might  be  an  evident  and  manifest  sign  of  the  help  of  God. 

And  they  all  ordained  by  a  common  decree,  by  no  means  to 
let  this  day  pass  without  solemnity  : 

But  to  celebrate  the  thirteenth  day  of  the  month  of  Adar, 
called,  in  the  Syrian  language,  the  day  before   Mardochai's  day. 

So  these  things  being  done  with  relation  to  Nicanor,  and 
from  that  time  the  city  being  possessed  by  the  Hebrews,  I  also 
will  here  make  an  end  of  my  narration." 

Section  2. — terrible  punishments   of  profaners   of  the 
temple,  of  bla.sphemebs  and  persecutors  of  till 

PEOPLE    OF    GOD. 

The  first  example  we  shall  quote  is  that  of  Heliodorus  : 

"Therefore  when  the  holy  city  was  inhabited  with  all  peace, 
and  the  laws  as  yel  were  very  well  kept,  because  of  the  godliness 
of  Onias,  the  high  priest,  and  the  hatred  his  soul  had  Eor  evil, 

It  came  to  pass  that  even  the  kings  themselves,  and  the 
princes  esteemed  the  place  worthy  of  the  highest  honour,  and 
glorified  the  temple  with  very  great  gifts : 

So  that  Seleucus  king  of  Asia  allowed  out  of  his  revenues 
all  t he  charges  belonging  to  the  ministry  of  the  Bacrifici  3. 

Bui  one  Simon  of  the  tribe  of  Benjamin,  who  waa  appointed 


A    HISTORY    OF   THE    WORSHIP    OF   UOD.  323 

overseer  of  the  temple,  strove,  in  opposition  to  the  high  priest, 
to  bring  about  some  unjust  thing  in  the  city. 

And  when  he  could  not  overcome'  Onias,  he  went  to  Apollon- 
ius  the  son  of  Tharseas,  who  at  that  time  was  governor  of  Cele- 
BVria,  and  Phenicia  : 

And  told  him,  that  the  treasury  in  Jerusalem  was  full  of  im- 
mense sums  of  money,  and  the  common  store  was  infinite,  which 
did  not  belong  to  the  account  of  the  sacrifices  :  and  that  it  was 
possible  to  bring  all  into  the  king's  hands. 

Now  when  Apollonius  had  given  the  king  notice  concerning 
tin'  money  that  he  was  told  of,  he  called  for  Heliodorus,  who  had 
the  charge  over  his  affairs,  and  sent  him  with  commission  to 
bring  him  the  aforesaid  money. 

So  Heliodorus  forthwith  began  his  journey,  under  a  colour  of 
visiting  the  cities  of  Celesyria  and  Phenicia,  but  indeed  to  fulfil 
the  king's  purpose. 

And  when  he  was  come  to  Jerusalem,  and  had  been  courte- 
ously received  in  the  city  by  the  high  priest,  he  told  him  what 
information  had  been  given  concerning  the  money  :  and  declared 
the  cause  for  which  he  was  come  :  and  asked  if  these  things  were 
so  indeed. 

Then  the  high  priest  told  him  that  these  were  sums  deposits  I. 
and  provisions  for  the  substance  of  the  widows  and  the  father- 
less: 

And  that  some  part  of  that  which  wicked  Simon  had  given 
intelligence  of  belonged  to  Ilircanus  son  of  Tobias,  a  man  of 
great  dignity  :  and  that  the  whole  was  four  hundred  talents  of 
silver,  and  two  hundred  of  gold  ; 

But  that  to  deceive  them  who  had  trusted  to  the  place  ami 
temple  which  is  honoured  throughout  the  whole  world,  for  the 
reverence  and  holiness  of  it,  was  a  thing  which  could  not  by  any 
means  be  done. 


324  A    history    OF   THE    WORSHIP   OF  GOD. 

Hut  he  by  reason  of  the  orders  lie  had  received  from  the 
king,  said,  thai  1>\  nil  means  the  money  must   be  carried   to  the 

kin-. 

Soon  the  day  he  had  appointed,  Eeliodorus  entered  in  to 
order  this  matter.  Bui  there  was  no  small  terror  throughout 
the  whole  city. 

And  the  priests  prostrated  themselves  before  the  altar  in 
their  priests'  vestments,  and  called  uponhim  from  heaven,  who 
made  the  law  concerning  things  given  to  be  kept,  that  he  would 
preserve  them  safe,  for  them  that  had  deposited  them. 

Now  whosoever  saw  the  countenance  of  the  high  priest,  was 
wounded  in  heart  :  for  his  face,  and  the  changing  of  his  colour, 
declared  the  inward  sorrow  of  his  mind  : 

For  the  man  was  socompassed  with  sadness  and  horror  of  the 
body,  that  it  was  manifest  to  them  that  beheld  him,  what  sorrow 
he  had  in  his  heart. 

Others  also  came  flocking  together  out  of  their  houses,  pray- 
ing and  making  public  supplication,  because  the  place  was  like 
to  come  into  contempt. 

And  the  women  girded  with  haircloth  about  their  breasts, 
came  together  in  the  streets:  and  the  virgins  also  that  were  shut 
ii|),  came  forth,  some  to  Onias.  and  sonic  to  the  walls,  and  others 
looked  out  of  the   windows: 

A.nd all  holding  up  their  hands  towards  heaven,  made  sup- 
plication : 

For  the  expectation  of  the  mixed  multitude,  and  of  the  high 
priest   who  was  in  an  agon  v.  would  have  moved   any  one   to   pity. 

And  these  indeed  called  upon  Almighty  Cod.  to  preserve  the 
things  that   had  been  committed  to  t  hem.  safe  and  sure  for  those 

t  hat  had  committed  t  hem. 

Bui  Eeliodorus  executed  which  he  had  resolved  on.  himself 
being  preeenl  in  the  same  place  with  his  guard  about  the  treasury . 


A    HISTOKY    OF   THE    WOBSHIP   OF   GOD. 

But  the  spirit  of  the  Almighty  God  gave  a  ureal  evidence  of 
his  presence,  so  that  all  that  had  presumed  to  obey  him,  falling 
down  by  the  powerof  God,  were  Btruch  with  fainting  and  dread. 

Forthere  appeared  to  them  a  horse  with  a  terrible  rider  upon 
him,  adorned  with  a  very  rich  covering:  and  he  ran  fiercely  and 
st ruck  Beliodorus  with  his  fore  feet;  and  he  that  sat  upon  him, 
seemed  to  have  armour  of  gold. 

Moreover  there  appeared  two  other  young  men  beautiful  and 
strong,  bright  and  glorious,  and  in  comely  apparel:  who  stood 
by  him.  on  either  side,  and  scourged  him  without  ceasing  with 
many  stripes. 

And  Heliodorus  suddenly  fell  to  the  ground  and  they  tools 
him  up  covered  with  groat  darkness,  and  having  put  him  into  a 
litter  they  carried  him  out. 

So  he  that  came  with  many  servants,  and  all  his  guard  into 
the  foresaid  treasury,  was  carried  out,  no  one  being  aide  to  help 
him,  the  manifest  power  of  God  being  known: 

And  he  indeed  by  the  power  of  God  lay  speechless,  and  with- 
out all  hope  of  recovery. 

But  they  praised  the  Lord,  because  he  had  glorified  his  place: 
and  the  temple,  that  a  little  before  was  full  of  fear  and  trouble, 
when  the  almighty  Lord  appeared,  was  filled  with  joy  and  glad- 
ness. 

Then  some  of  the  friends  of  Heliodorus  forthwith  begged  of 
Onias.  that  he  would  call  upon  the  most  High  to  grant  him  his 
life,  who  was  ready  to  give  up  the  ghost. 

So  the  high  priest,  considering  that  the  king  might  perhaps 
suspect  that  some  mischief  had  been  done  t<>  Beliodorus  by  the 
dews,  offered  a  sacrifice  of  health  for  the  recovery  of  the  man: 

And  when  the  high  priest  was  praying,  the  same  young  men 
jn  the  same  clothing  stood  by  Heliodorus.  and  said  to  him:  Give 


326  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

thanks  to  Onias  the  priest:  because  for  his  sake  the  Lord  hath 
granted  thee  life; 

Ami  thou  having  been  scourged  by  God,  declare  unto  all  men 
the  great  works  and  the  power  of  God.  And  having  spoken  thus, 
they  appeared  no  more. 

So  Heliodorus,  after  he  had  offered  a  sacrifice  to  God,  and 
made  great  vows  to  him,  that  had  granted  him  life,  and  given 
thanks  to  Onias,  taking  his  troops  with  him,  returned  to  the 
king. 

And  he  testified  to  all  men  the  works  of  the  great  God,  which 
he  had  seen  with  his  own  eyes. 

And  when  the  king  asked  Heliodorus,  who  might  he  a  (it  man 
to  be  sent  yet  once  more  to  Jerusalem,  he  said : 

If  thou  hast  an  enemy,  or  traitor  to  thy  kingdom,  send  him 
thither,  and  thou  shalt  receive  him  again  scourged,  if  so  he  he 
escape:  for  there  is  undoubtedly  in  that  place  a  certain  power  of 
God. 

For  he  that  hath  his  dwelling  in  the  heavens,  is  the  visitor, 
and  protector  of  that  place,  and  hestriketh  and  destroyeth  them 
thai  come  to  do  evil  to  it. 

And  the  things  concerning  Heliodorus,  and  the  keeping  of 
the  treasury  fell  out  in  this  manner/'     (') 

Antiochus  surnamed  Epiphanes,  a  king  of  Syria,  was  a  most 
wicked  man.  and  the  most  cruel  persecutor  of  the  Jews.  He 
pillaged  Jerusalem  and  the  temple,  put  to  death  80,000  dews  on 
one  occasion,  sold  40,000 others,  and  madeslavesof  40,000  more. 
IP-  forbid  them  the  exercise  of  their  religion,  set  up  a  statue  of 
Jupiter  on  the  holy  altar,  and  used  all  means  to  make  them 
apostatise.  The  frightful  manner  of  his  death  IB  related  as  fol- 
lows in  two  passages  of  the  hunks  of  Machabees: 

(>)  II.    Maeh..   iii. 


A    HISTORY   OF   THE    WORSHIP    OF   GOD.  327 

THE    PBUITLESS    REPENTANCE    \\l>    DEATH    OF     LNTIOCHUB. 

"Now  king  Antiochus  was  going  through  the  higher  coun* 
tries,  and  lie  hoard  that  the  city  of  Elymaie  in  Persia  wasgreat- 
1\  renowned,  and  abounding  in  silver  and  gold. 

And  that  there  was  in  it  a  temple  exceeding  rich:  and  cov- 
erings of  gold,  and  breast-plates,  and  shields,  which  king  Alex- 
ander, son  of  Phillip  the  Macedonian  that  reigned  first  in  Greece, 
had  left  there. 

So  he  came  and  sought  to  take  the  city,  and  to  pillage  it :  but 
he  was  not  able,  because  the  design  was  known  to  them  that 
were  in  the  city. 

And  they  rose  up  against  him  in  battle,  and  he  fled  away 
from  thence,  and  departed  with  great  sadness,  and  returned 
towards  Babylonia. 

And  whilst  he  was  in  Persia,  there  came  one  that  told  him, 
"now  the  armies  that  were  in  the  land  of  Judea,  were  put  to 
flight: 

And  that  Lysias  went  with  a  very  great  power,  and  was  put 
to  flight  before  the  face  of  the  Jews,  and  that  they  were  grown 
strong  by  the  armour,  and  power,  and  store  of  spoils,  which  they 
had  gotten  out  of  the  camps,  which  they  had  destroyed. 

And  that  they  had  thrown  down  the  abomination  which  he 
had  set  up  upon  the  altar  in  Jerusalem,  and  that  they  had  com- 
passed  about  the  sanctuary  with  high  walls  as  before,  and  Beth- 
sura  also  his  city. 

And  it  came  to  pass  when  the  king  heard  these  words,  that 
he  was  struck  with  fear,  and  exceedingly  moved:  and  he  laid 
himself  down  upon  his  bed,  and  fell  sick  for  grief,  because  it 
had  not  fallen  out  to  him  as  he  imagined. 

And  he  remained  there  many  days:  for  great  grief  came 
more  and  more  upon  him,  and  he  made  account  that  he  should 
die. 


328  A    HISTORY    OF   THE    WORSHIP    OF   GOD. 

And  he  called  for  all  his  friends  and  said  to  them:  Sleep  lb 
gone  from  my  eyes,  and  1  am  fallen  away,  and  my  heart  is  cast 

d0WD  for  anxiety. 

And  I  said  in  my  heart:  Into  how  much  tribulation  am  I 
come,  and  into  what  floods  of  sorrow,  wherein  now  I  am:  I  that 
was  pleasant  and  beloved  in  my  power! 

Bui  now  I  remember  the  evils  that  I  have  done  in  Jerusalem, 
from  whence  also  I  took  away  all  the  spoils  of  gold,  and  of  sil- 
ver that  were  in  it,  and  I  sent  to  destroy  the  inhabitants  of  Juda 
without  cause. 

I  know  therefore  that  for  this  cause  these  evils  have  found 
me:  and  behold  I  perish  with  great  grief  in  a  strange  land.")   i 

Additional  details  of  the  death  of  Antiochus  are  found  in  the 
II  Hook  of  Mach.,  eh.  ix. 

"At  that  time  Antiochus  returned  with  dishonor  out  of  Persia. 

For  he  had  entered  into  the  city  called  Persepolis,  and  at- 
tempted to  rob  the  temple,  and  to  oppress  the  city:  but  the 
multitude  running  together  to  arms,  put  them  to  Might:  and  bo 
it  fell  out  that  Antiochus  being  put  to  flight  returned  with  dis- 
grace. 

Now  when  he  was  come  about  Ecbatana,  he  received  the 
news  of  what  had  happened  to  Nicanor  and  Timotheus. 

And  swelling  with  anger,  he  thought  to  revenge  upon  the 
dews  the  injury  done  by  them,  that  had  put  him  to  flight:  and 
therefore  he  commanded  his  chariot  to  be  driven,  without  stop- 
ping in  his  journey,  the  judgment  of  heaven  urging  him  for- 
w;ird,  because  he  had  spoken  so  proudly,  that  he  wouldcome  to 
Jerusalem,  and  make  it  a  common  burying  place  of  the  dews. 

Bui  the  Lord  the  God  of  Israel  that  Beeth  all  things,  struck 
him  with  an  incurable  and  invisible  plague.      For  as  soon  as  he 

I    Maeli.    vi. 


A    HISTOKY    OF   THE    WORSHIP    OF   GOD.  329 

had  ended  these  words,  ;i  dreadful  pain  in  his  bowels  came  upon 
him,  and  bitter  torments  on  i  he  inner  parts. 

And  indeed  very  justly  seeing  he  had  tormented  the  bowels 
of  others  with  many  and  new  torments,  albeil  he  had  by  no 
means  ceased  from  his  wickedness. 

Moreover  being  filled  with  pride,  breathing  out  fire  in  his 
rageagainsl  the  Jews,  and  commanding  the  matter  to  be  has- 
tened, it  happened  as  he  was  going  with  violence  thai  he  fell 
from  the  chariot,  so  that  his  limbs  were  much  pained  h\  a 
grievous  bruising  of  the  body. 

Thushe  thai  seemed  to  himself  tocommand  even  the  waves 
of  the  sea.  being  proud  above  the  condition  of  man,  and  to 
weigh  the  heights  of  the  mountains  in  a  balance,  now  being  cast 
down  to  the  ground  was  carried  in  a  litter,  bearing  witness  to 
the  manifest  power  of  God  in  himself. 

So  that  worms  swarmed  out  of  the  body  of  this  man,  and 
whilst  lie  lived  in  sorrow  and  pain,  his  flesh  fell  off,  and  the 
filth iness  of  his  smell  was  noisome  to  the  army. 

And  the  man  that  thought  a  little  before  he  could  reach  to 
the  stars  of  heaven,  no  man  could  endure  to  carry,  for  his  intol- 
erable stink. 

And  by  this  mean.-,  being  brought  from  his  greai  pride,  he 
began  to  come  to  the  knowledge  of  himself,  being  admonished 
by  the  scourge  <>\'  God,  his  pains  increasing  every  moment. 

And  when  he  himself  could  not  now  abide  his  own  smell,  he 
spoke  thus:  It  is  jusl  to  be  subjeci  to  God,  and  that  a  mortal 
man  should  not  equal  himself  to  God. 

Then  this  wicked  man  prayed  to  the  Lord,  of  whom  he  was 
not  like  to  obtain  mercy. 

And  the  city,  to  which  he  was  going  in  haste  to  lay  it  even 
with  the  ground,  and  to  make  it  a  common  burying-place,  he 
now  desireth  to  make  free. 


330  A    HISTORY   OF   THE   WORSHIP   OF   GOD. 

And  the  dews  whom  he  .said  he  would  not  account  worthy  to 
be  bo  much  as  buried, bul  would  give  them  up  to  be  devoured  by 
the  birds  and  wild  beasts,  and  would  utterly  destroy  them  with 
their  children,  he  now  promiseth  to  make  equal  with  the 
Athenians. 

The  holy  temple  also  which  before  he  had  spoiled.,  he  pro- 
miseth to  adorn  with  goodly  gifts,  and  to  multiply  the  holy 
vessels,  and  to  allow  out  of  his  revenues  the  charges  pertaining 
to  the  sacrifices. 

Yea,  also,  that  he  would  hecome  a  Jew  himself,  and  would 
go  through  every  place  of  the  earth,  and  declare  the  power  of 
God.  *  *  * 

Thus  the  murderer  and  blasphemer,  being  greviously  struck. 
as  himself  had  treated  others,  died  a  miserable  death  in  a  strange 
country  among  the  mountains."  (l) 

Nicanor,  friend  of  Demetrius  first  king  of  Syria,  and  gen- 
eral of  his  army,  was  another  blasphemer  against  God  and  his 
temple.  He  was  sent  by  his  master  against  the  dews  who 
fought  under  Judas  Machabeus,  but  his  numerous  army  was 
routed  at  Capharsala.  Sometime  after,  another  army  of  the 
Syrians  was  completely  annihilated  by  the  Jews  near  Bethoron, 
and  Nicanor  was  killed  in  the  tight.  A  synopsis  of  these  events 
and  also  a  relation  of  the  impieties  of  Nicanor  and  of  his  punish- 
ment we  extract  from  the  books  of  the  Machabees. 

"And  after  this  Nicanor  went  up  into  mount  Zion:  and  some 
of  the  priests  of  the  people  came  out  to  salute  him  peaceably, 
and  to  shew  him  the  holocausts,  that  were  offered    for  the   king. 

But  he  mocked  and  des|>ised  them,  ami  abused  them:  and  he 
spoke  proudly, 

Ami  Bwore  in  aimer,  saying:  Unless  Judas  ami   his  army  ho 

I  I    Maeli..  c.    i\ 


A    HISTORY    OF   THE    WORSHir    OF   GOD.  333 

delivered   into  my  hands,  as  soon  ae  ever   I  return  in  peace,  I 
will  burn  this  house.     And  he  went  out  in  a  great  rage; 

And  the  priests   went  in,  and  stood  before  the  face  of  the 

altar  and  the  temple:  and.  weeping  they  said: 

Thou,  0  Lord,  hast  chosen  this  house  for  thy  name  to  be 
called  upon  therein,  that  it  might  be  a  house  of  prayer,  and 
supplication  for  thy  people: 

Be  avenged  of  this  man,  and  his  army,  and  let  them  fall  by 
the  sword:  remember  their  blasphemies,  and  suffer  them  not  to 
continue  any  longer. 

Then  Nicanor  went  out  from  Jerusalem,  and  encamped  Dear 
to  Bethoron:  and  an  army  of  Syria  joined  him. 

But  Judas  pitched  in  Adarsa  with  three  thousand  men:  and 
Judas  prayed,  and  said: 

0  Lord,  when  they  that  were  sent  by  king  Sennacherib  blas- 
phemed thee,  an  Angel  went  out,  and  slew  of  them  a  hundred 
and  eighty -five  thousand: 

Even  so  destroy  this  army  in  our  sight  to-day:  and  let  the 
rest  know  that  he  hath  spoken  ill  against  thy  sanctuary:  and 
judge  thou  him  according  to  his  wickedness. 

And  the  armies  joined  battle  on  the  thirteenth  day  of  the 
month  Adar:  and  the  army  of  Nicanor  was  defeated,  and  he 
himself  was  first  slain  in  the  battle. 

And  when  his  army  saw  that  Nicanor  was  slain,  they  threw 
away  their  weapons,  and  fled."  (') 

Section'  .'!. — admirable  examples  ok  fidelity  to  the  laws 

OF   (iOI). 

"  Eleazar,  one  of  the  chief  of  the  scribes,  a  man  advanced  in 
years,  and  of  a  comely  countenance,  was  pressed  to  open  his 
mouth  to  eat  swine's  flesh. 

( '  l  1  Macli.  vii.  :!:;. 


332  A    HISTORY   OF   THE   WORSHIP   OF  GOD. 

But  iir.  choosing  rather  a  most  glorious  death  than  a  hateful 
life,  went  forward  of  his  own  accord  to  the  torment. 

And  considering  in  what  manner  he  was  to  come  to  it.  pa- 
tiently bearing,  he  determined  not  to  do  any  unlawful  things 
for  t  lie  love  of  life. 

But  they  that  stood  by,  being  moved  with  wicked  pity,  for 
the  old  friendship  they  had  with  the  man,  taking  him  aside, 
desired  that  flesh  might  be  brought,  which  it  was  lawful  for 
him  to  eat,  that  he  might  make  as  if  he  had  eaten,  as  the  king 
had  commanded,  of  the  flesh  of  the  sacrifice: 

That  by  so  doing  he  might  be  delivered  from  death:  and  for 
the  sake  of  their  old  friendship  with  the  man.  they  did  him 
this  courtesy. 

But  he  began  to  consider  the  dignity  of  his  age,  and  his 
ancient  years,  and  the  inbred  honour  of  his  gray  head,  and  his 
good  life  and  conversation  from  a  child:  and  he  answered  with- 
out delay,  according  to  the  ordinances  of  the  holy  law  made  by 
God,  saying,  that  he  would  rather  he  sent  into  the  other  world. 

For  it  doth  not  become  our  age,  said  he,  to  dissemble:  where- 
by many  young  persons  might  think  that  Eleazar,  at  the  age  of 
fourscore  and  ten  years,  was  gone  over  to  the  life  of  the  heath- 
ens: 

And  so  they,  through  my  dissimulation,  and  for  a  little 
time  of  ;i  corruptible  life,  should  he  deceived,  and  hereby  I 
should  bring  a  stain,  ami  a  curse  upon  my  old  age. 

For  though,  for  the  present  time,  1  should  he  delivered  from 
the  punishments  of  men.  yet  should  1  noi  escape  the  hand  of 
t  he  Almighty  neit  her  alive  nor  dead. 

Wherefore    by  departing  manfully  out  of   this   life.  I    shall 

shew  myself  worthy  of   m\   old  age: 

And  I  shall  leave  an  example  of  fortitude  to  young  men.  if 
with  a  ready  mind  and  constancy  I   suil'er  an  honourable  death, 


A    HISTORY   OF   THE    WORSHIP   OF   OOD.  333 

lor  the  most  venerable  and  ruosi  holy  laws.  Ami  having  spoken 
tlius,  he  was  forthwith  carried  to  execution. 

Ami  they  that  led  him,  and  had  been  a  little  before  more 
mild,  were  changed  to  wrath  for  the  words  he  had  spoken, 
which  they  thought  were  uttered  out  of  arrogancy. 

But  when  he  was  now  re,-id\  to  die  with  tlie  stripes,  lie 
groaned,  and  said:  0  Lord,  who  hast  the  holy  knowledge,  thou 
knowest  manifestly  that  whereas  1  might  he  delivered  from 
death,  I  suffer  grievous  |>ains  in  body:  hut  in  soul  am  well  con- 
tent to  suffer  these  things  because  I  fear  thee. 

Thus  did  this  man  die,  leaving  not  only  to  young  men,  hut 
also  to  the  whole  nation,  the  memory  of  his  death  for  an  exam- 
ple of  virtue  and  fortitude.*'  (') 

Would  to  God  that  all  Christians  were  acquainted  with  the 
following  history  of  the  mother  of  the  Machabees,  ami  as  read} 
to  die  for  Jesus  Christ  as  she  and  all  her  children  were  for 
the  laws  of  God  under  the  old  dispensation: 

THE  GLORIOUS  MARTYRDOM  OF  THE  SEVEN   BRETHREN,    \NI> 
Till: II!   MOTHER. 

"It  came  to  pass  also,  that  seven  brethren,  together  with 
their  mother,  were  apprehended,  and  compelled  by  the  king  to 
eat  swine's  flesh  against  the  law,  for  which  end  they  were  tor- 
mented with  whips  and  scourges. 

But  one  of  them,  who  was  the  eldest,  said  thus:  What 
wouldst  thou  ask,  or  learn  of  us?  we  are  ready  to  die  rather 
than  to  transgress  the  laws  of  God,  received  from  our  father.-. 

Then  the  king  being  angry  commanded  frying-pans  ami 
brazen  cauldrons  to  be  made  hoi  :  which  forthwith  being  heated, 

He  commanded  to  cut  out  the  tongue  of  him  that  hail  spoken 

(')  II.  c.  vi. 


3H4  A    HISTORY   OF  THE   WORSHIP   OF  GOD. 

first  :  and  the  skin  of  hie  head  being  drawn  off,  to  chop  off  also 
the  extremities  of  1 1 is  hands  and  feet,  the  rest  of  his  brethren 

and  his  mother  looking  on. 

And  when  he  was  now  maimed  in  all  parts,  he  commanded 
him,  being  yet  alive,  to  be  bronghl  to  the  fire,  and  to  be  fried 
in  the  frying-pan:  and  while  he  was  Buffering  therein  long  tor- 
ments, the  rest,  together  with  the  mother,  exhorted  one  another 
to  die  manfullv. 

Saying:  The  Lord  God  will  look  upon  the  truth,  ami  will 
take  pleasure  in  us,  as  Moses  declared  in  the  profession  of  the 
canticle:  And  in  his  servants  he  will  take  pleasure. 

So  when  the  first  was  dead  after  this  manner,  they  brought 
the  next  to  make  him  a  mocking-stock:  and  when  they  had 
pulled  off  the  skin  of  his  head  with  the  hair,  they  asked  him 
if  he  would  eat,  before  he  were  punished  throughout  the  whole 
body  in  every  limb. 

But  he  answered  in  his  own  Language,  and  said  :  I  will  not 
doit.  Wherefore  he  also,  in  the  next  place,  received  the  tor- 
ments of  the  first: 

And  when  he  was  at  the  last  gasp,  he  said  thus:  Thou 
indeed,  0  most  wicked  man,  destroyesi  us  out  of  this  present 
life:  hut  the  King  of  the  world  will  raise  us  up  who  die  lor  his 
laws,  in  the  resurrection  of  eternal  life. 

After  him  the  third  was  made  a  mocking-stock,  and  when 
he  was  required,  he  quickly  put  forth  his  tongue,  ami  coura- 
geously stretched  out,  his  hands: 

And  said  with  confidence:  These  1  have  from  heaven,  bu1 
for  the  law-  of  God  1  now  despise  them,  because  1  hope  to 
receive  them  again  from  him. 

So  that  the  king,  and  they  that  were    with  him.  wondered  at 

the  young  man's  courage,  because  he  esteemed  the  torments  as 
not  him?. 


\    HISTORY   OF   THE   WORSHIP   OF   GOD.  335 

And  after  he  was  thus  dead,  tlicy  tormented  the  Eourth  in 
like  manner. 

And  when  he  was  now  ready  to  die.  lie  spoke  thus:  It  is 
better,  being  put  to  death  by  men,  to  look  for  hope  from  God, 
to  be  raised  up  again  by  him:  for,  as  to  thee  thou  shalt  have  no 
resurrection  unto  life. 

And  when  they  had  brought  the  fifth,  they  tormented  him. 
But  he  Looking  upon  the  king, 

Said:  Whereas  thou  hast  power  among  men,  though  thou  art 
corruptible,  thou  dost  what  thou  wilt:  but  think  not  that  our 
nation  is  forsaken  by  God. 

But  stay  patiently  a  while,  and  thou  shalt  see  his  great  power, 
in  what  manner  he  will  torment  thee  and  thy  seed. 

Alter  him  they  brought  the  sixth,  and  he  being  ready  to  die, 
spoke  thus:  Be  not  deceived  without  cause,  for  we  suffer  these 
things  for  ourselves,  having  sinned  against  our  God,  and  things 
worthy  of  admiration  are  done  to  us: 

But  do  not  think  that  thou  shalt  escape  unpunished,  for  that 
thou  hast  attempted  to  fight  against  God. 

Now  the  mother  was  to  be  admired  above  measure,  and 
worthy  to  be  remembered  by  good  men,  who  beheld  her  seven 
sons  slain  in  the  space  of  one  day,  and  bore  it  with  a  good  cour- 
age, for  the  hope  she  had  in  God: 

And  she  bravely  exhorted  every  one  of  them  in  her  own 
language,  being  filled  with  wisdom:  and  joining  a  man's  heart 
to  a  woman's  thought, 

She  said  to  them:  I  know  not  how  you  were  formed  in  my 
womb:  for  I  neither  gave  you  breath,  nor  soul,  nor  life,  neither 
did  I  frame  the  limbs  of  every  one  of  you. 

But  the  Creator  of  the  world,  that  formed  the  nativity  of 
man,  and  that  found  out  the  origin  of  all,  he  will  restore  to  you 


336 


A    BISTORY.    OF   THE    Wo|;silIP    OF   GOD. 


again  in  bis  mercy,  both  breath  ami  life,  as  now  you  despise 
yourselves  for  the  sake  of  bis  laws. 

Now  Antioehus,  thinking  himself  despised,  and  withal  de- 
spising  the  voice  of  the  upbraider,  when    the  youngest    wasyet 

alive,  did  ao\  only  exhort  him  by  words,  but  also  assured  him 
with  an  oath,  thai  be  would  make  him  a  rich  and  a  happy  man. 
and,  if  be  would  turn  from  the  laws  of  his  fathers,  would  take 
him  for  a  friend,  and  furnish  him  with  things  necessary. 

But  when  the  young  man  was  not  moved  with  these  things, 
the  king  called  the  mother,  ami  counselled  her  to  deal  with  the 
young  man  to  save  his  life. 

And  when  he  had  exhorted  her  with  many  words,  she  prom- 
ised that  she  would  counsel  herson. 

So  bending  herself  towards  him.  mocking  the  cruel  tyrant. 
she  said  in  her  own  language:  My  son.  have  pity  upon  me.  that 
bore  thee  nine  months  in  my  womb,  and  gave  thee  suck  three 
years  and  nourished  thee,  and  brought  thee  up  unto  this  age. 

1  beseech  (/">,  my  son,  look  upon  heaven  and  earth,  and 
all  that  is  in  them:  and  consider  that  God  made  them  out  of 
nothing,  and  mankind  also. 

So  thou  shall  not  fear  this  tormentor,  hut  being  made  a 
worthy  partner  with  thy  brethren,  receive  death,  that  in  that 
mercv  1  may  receive  thee  again  with  thy  brethren. 

While  she  was  yet  speaking  these  words,  the  young  man  said: 
For  whom  do  you  stay?  I  will  not  obey  the  commandment  of 
the  king,  hut  the  commandment  of   the  law.  which  was  given  us 

ii\  Moses. 

Bui  thou  that  hasl  been  the  author  of  al!  mischief  against 
the  Bebrews,  .-halt  not  escape  the  hand  of  God. 

For  we  Buffer  thus  for  our  sins. 

And  though  the  Lord  our  God  is  angn  with  us  a  little  while 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  337 

for  our  chastisement  and  correction:  yel   be  will  be  reconciled 
again  to  his  servants. 

But  thou,  0  wicked  and  of  all  men  most  flagitious,  be  not 
lifted  up  without  cause  with  vain  hopes,  whilst  thou  art  raging 
against  his  servants. 

For  thou  hast  not  yet  escaped  the  judgment  of  the  almighty 
God,  who  beholdeth  all  things. 

For  my  brethren,  having  now  undergone  a  short  pain,  are 
under  the  covenant  of  eternal  life:  but  thou  by  the  judgment 
of  God  shalt  receive  just  punishment  for  thy  pride. 

But  I,  like  my  brethren,  offer  up  my  life  and  my  body  for 
the  laws  of  our  fathers:  calling  upon  God  to  be  speedily  merci- 
ful to  our  nation,  and  that  thou  by  torments  and  stripes  mayest 
confess  that  he  alone  is  God. 

But  in  me  and  in  my  brethren  the  wrath  of  the  Almighty, 
which  hath  justly  been  brought  upon  all  our  nation,  shall  cease. 

Then  the'kimr  being  incensed  with  anger,  raged  against  him 
more  cruelly  than  all  the  rest,  taking  it  grievously  that  he  was 
mocked. 

So  this  man  also  died  undefiled.  wholly  trusting  in  the  Lord. 

And  last  of  all  after  the  sons  the  mother  also  was  con- 
sumed." (') 

Section-  4. — from  the  machabees  to  jesus  christ. 

After  the  death  of  the  pious  and  heroic  Judas,  his  brothers, 
one  after  another,  were  placed  at  the  head  of  the  nation,  enjoy- 
ing at  the  same  time  the  dignity  of  sovereign  pontiff.  Under 
their  wise  government  many  victories  were  gained,  peace  estab- 
lished, and  Judea  began  again  to  flourish.  Unhappily  their 
successors  did  not  walk  in  their  footsteps,  and  gradually  the  in- 

(')HMach.  vii. 

22 


338  A    HISTORY   OF   THE   WORSHIP   OF  GOD. 

constant  Jews  fell  again  into  sin.  The  nation  however  still 
recognized  the  one  true  God,  and  exteriorly  observed  the  forms 
of  the  law,  but  the  hearts  of  the  people  were  far  from  God.  Two 
sects  rose  up  among  them:  one  the  hypocritical  Pharisees,  the 
other  the  incredulous  Saducees.  The  former  placed  sill  perfec- 
tion  in  the  exterior  observance  of  the  law,  the  latter  denied 
much  that  was  in  the  law,  particularly  the  resurrection  of  the 
dead.  Beyond  Judea  the  world  was  buried  in  idolatries;  cruel- 
ty and  oppression  reigned  everywhere. 

The  successors  of  the  Machabees  lived  in  continual  wars. 
civil  as  well  as  foreign.  As  a  last  hope  the  powerful  Romans 
were  called  in  to  arbitrate  between  the  parties.  They  soon 
rilled  the  country  with  their  armies,  the  government  was  seized 
upon,  and  Herod,  a  stranger,  though  professedly  a  disciple  of 
Moses,  was  appointed  their  king.  Thus  perished  the  king- 
dom oE  the  Jewi;  the  sceptre  had  passed  from  the  tribe  of  Juda. 
The  time  was  come  when  the  Messiah,  the  Saviour,  our  Lord 
Jesus  Christ  should  appear  to  bless  the  world,  to  save  mankind, 
and  to  teach  it  a  more  perfect  worship  of  God! 

CONCLUSION. 

It  would  be  easy  to  demonstrate  that  many  of  the  predic- 
tions made  by  the  prophets  related  to  the  days  of  the  Messiah, 
and  to  the  establishment  and  glory  of  His  church:  that  there 
appeared  at  intervals  among  the  Jews  many  figures  of  the 
Redeemer:  that  the  faith  in  Him  continued  to  be  an  inherit- 
ance of  the  people  of  God;  and  that  the  expectation  of  Him 
had  spread  in  the  East,  through  the  intercourse  of  those  na- 
tions with  the  children  of  Israel:  but  we  think  it  besl  to  defer 
quoting  those  prophecies  or  pointing  ou1  to  those  figures  until 
the    time   comes   to   speak  of  Jesus   Christ    1  limself.  and  of   His 


A    HISTORY    OF   THE    WORSHIP    OF   QOD.  H3!t 

worship.  As  to  the  moral  laws  given  to  His  people  by  the 
Almighty  they  may  be  summed  up  as  follows:  Love  God  with 
all  your  heart  (Did  your  neighbour  as  yourself.  Serve  God  by 
keeping  Hi*  Sabbath,  by  offering  to  JERm  sacrifices  both  interior 
and  exterior,  be  guided  in  matters  of  religion  by  Hie  high  priest 
ir/i<>  speaks  in  His  name,  and  hope  in  the  Redeemer  promised  to 
your  fathi  re. 


History  of  the  Worship  of  God. 


PART    II. 

A   HISTORY  OF    THE    WORSHIP   OF    GOD  SINCE  THE    DAYS 

OF  CHRIST,  OR  RITES  AND  CEREMONIES 

OF  THE  CHURCH. 


BOOK     I. 

EXAMPLES    AND    TEACHINGS    OF    JESUS    CHRIST    IN    THE 
RITES  AND  CEREMONIES  OF  THE  CHURCH. 


i  t 


INTRODUCTION 


The  Messiah  promised  to  Adam  and  the  patriarchs,  announced  by 
the  prophets,  expected  and  desired  so  ardently  by  the  just,  has  come  at 
last.  He  lived  and  died  for  men  and  has  founded  His  church,  against 
which  the  gates  of  hell  shall  never  prevail.  This  church,  being  the 
work  of  God.  must  be.  and  is  in  reality,  perfect.  It  must  he  perfect  in 
its  worship  of  God,  for  the  rites  and  ceremonies  of  this  worship  have 
been  established  directly  by  Jesus  Christ,  or  indirectly  by  Him  through 
the  medium  of  His  infallible  church.  In  this  part  of  this  work  we  will 
not  speak  of  the  sacrifice,  which  is  the  great  act  of  worship  of  the 
church,  nor  of  the  sacraments  which  are  also  in  their  essence  a  consider- 
able and  unchangeable  part  of  the  worship  of  God.  But  our  Lord 
Jesus  Christ  is  more  than  the  founder  of  a  perfect  worship.  He  is 
Himself  the  object  of  our  worship,  not  only  in  the  sacrament  where- 
unto  he  resides,  but  He  is  the  object  of  our  study,  of  our  gratitude,  of 
our  love,  the  pattern  which  we  ought  to  endeavor  to  imitate  iu  all  the 
actions  and  sufferings  of  His  life. 

In  this  second  part  of  the  History  of  the  Worship  of  God,  we  bid  our 
readers  to  look  up  and  consider  the  model  which  the  eternal  Father  has 
sel  us  for  our  imitation. 

The  plan  which  we  propose  to  follow  is  extremely  simple.  We  will. 
1st,  reproduce  from  a  well-known  book  the  narrative  of  the  life  of  Jesus 
Christ.  2nd.  Next  to  the  gospel  narrative  will  follow  an  expose  of  the 
litis,  ceremonies  and  pious  practices  by  which  the  church  commemo- 
rates the  acts  of  the  Saviour.  Then,  3rd,  we  intend  to  quote  some  of  the 
prophecies  announcing  the  event  just  related  in  the  narrative.  We 
humbly  hope  that  a  careful  reader  will  become  convinced  that  nearly 
every  word  and  action  of  Jesus  Christ  are  commemorated  or  introduced 
in  the  ritual  of  the  church  :  or  in  other  words,  that  the  church  in  her 
worship  holds  up  the  image  of  her  Saviour  and  teacher  to  the  medita- 
tion and  veneration  of  her  children.  Book  I  of  Part  II  will  contain 
nine  chapters  : 


IV. 


INTRODUCTION. 


Chapter        I.— From  the  Apparition  to  Zachary  to  the  Beginning  ol 
Our  Lord's  Public  life. 
II. — Preparation  lor  the  Ministry. 
III.— Narrative  of  Our  Lord's  Public  Life. 
IV.— The  Ministry,  First  Year. 
V. — Second  Year  of  the  Ministry. 
VI.— The  Ministry,  Third  Year. 
VII.— The  Events  of  Holy  Week. 
VIII.—  Easter  Time. 
IX.— From  the  Ascension  to  Pentecost. 


Note.    The  life  of  our  Lord  which  wehere  give  our  readers,  is  that  contained  in 
tin-  Neio  Testament  Narrative,  a  work  approved  by  Cardinal  Manning. 


INDEX 

TO 

PART  II. 

OF 

A  HISTORY  OF  THE  WORSHIP  OF  GOD. 


BOOK    I. 


CHAPTER  I. 

PAGE. 

From  the  apparition  to  zachary   to  the   beginning  of   oub 

lord's  public  life _ 1 

Section    1.    An  am hbl  appears  to  zachary— the  conception  of 

st.  john  the  baptist. _ 1 

i  ton    -2.    the  annunciation  to  the  blessed  virgin  mary 3 

Section    3.    St.   John's  account  of  the  divine  generation  of 

our  lord  jesus  christ  . . .._ 4 

Section  4.  The  genealogy  of  oub  lord's  human  generation. .  6 
Section  •"■>.  The  visitation  to  st.  f.lizabeth— the  magnificat..  7 
Ski  tion  (i.  .John  the  baptist  is  born — THE  hymn  <  >F  ZA(  IHARY..  _  9 
Section    7.    Joseph  admonished  by  an  angel  concerning  the 

VIRGINITY  of  MARY.. 11 

Section    8.    Christ  is  born  at  bethlehem  and  circumcised. 12 

Section    9.     After  forty  days  .iksis  is  presented  in  the  tfmple 

—SIMEon"s  CANTICLE 15 


VI.  INDEX. 

PAG  I  . 

Section  10.    The  visit  of  the  wise  men  from  the  east ..    17 

Section  11.    The  flight  into  egypt i!i 

Section  12.    The  rest  of  the  history  of  jesus  till  his  thirtikth 

YEAR 20 

CHAPTER  II. 

Preparation  for  the  ministry. 22 

Section  1.    John's  mission  and  preaching -christ  is   baptised 

BY     HIM 22 

Section  2.    Christ  is  led  by  the  spirit  into  the  desert — his 
fast  and  temptation 25 

CHAPTER  III. 

Narrative  of  our  lord's  public  life 23 

Section  1.    The     sanhedrim    question    john     the    baptist— 

his  answer 27 

Section  2.    The   first    miracle    of   jesus   at   cana— he  goes 

to   capharnaum 30 

CHAPTER  IV. 

The  ministry— first  year 82 

Section  1.    Jesus  goes  up  to  Jerusalem    for  the  pasch,  and 
casts  the  buyers  and  sellers  out   of  the   temple — first 

passover...: 32 

Section  2.    Nicodemus  comes  to   jesus  by  night— our  lord's 

DISCOURSE   with    HIM 88 

Sections.    After  the  pasce  jesus  begins  to  baptise  -John's 

testimony  op   him m 

si  .Hon    i.    Jesus   returns  to  oaljlee— his    discourse   with 

THE    WOMAN  OF  SAMARIA :>.") 

Section  5.    on   his  return  to  oana    i\  oalilbb  jesus  heals 

THE    RULER'S    son 88 

Bei  noN 6.    Jesus  goes  to  nazareth,  \ni>  there  preaches   in 

THE  SYNAGOGUE :!'.! 


INDEX.  VI 1. 

PAGI 

Section  7.    Jesxts   goes    down  to    capharnaum    and    dwells 

there    jesus  calls  peter,  andrew,  james  and  john. 40 

Section  8.    Jesus  teaches  in  the  synagogue  of  capharn  ujm  on 

the  sabbath  and  casts  out  a  devil... 41 

Section  9.    On  the  same  day  he  heals  peter's  wife's  mother 

and  many  others 42 

Section  10.  Early  the  next  morning  jesus  retires  to  a  desert 

place  and  then  begins  to  preach  throughout  the  cities  of 

GALILEE 42 

Section  11.    The  multitudes  follow  him— Christ's  sermon  on 
the  mount 43 

Section  12.    The  miraculous  draught  of  fishes 50 

Section  13.    Jesus  heals  a  leper— the  fame  of  him  spreads 

ABROAD 51 

Section  14.     Returning  to  capharnaum,   he  heals  the   para- 
lytic, AND   CALLS   MATHEW 51 

Section  15.    Jesus    is    entertained    in    mathew's  house— his 
answers  to  the  pharisees 53 

CHAPTER  V. 

Second  year  of  the  ministry . 54 

Section    1.    jesus  goes  the  second  time  up  to  Jerusalem  for 
the  passover— he  heals  the  cripple  at  the  pool  of  beth- 

SAIDA 54 

Section    2.    The  disciples  pluck  ears  of  corn  on  the  sabbath 
day— our  lord's  answer  to  the  pharisees. 57 

Section  3.    Jesus  works  another  miracle  on  the  sabbath— 
the  pharisees  and  herodians  conspire  against  him 57 

Section   4.    Jesus  goes  to  the  seaside  and  works  many  mira- 
cles—he CHOOSES  HIS  TWELVE  APOSTLES 58 

Section   5.     The  sermon  on  the  plain 59 

Section    6.    Jesus  heals  the  centuri a  n*s  servant 61 

Section    7.     Jesus  raises  the  widow's  son  to  life— john  sends 

messengers  to  him . 62 


Vlll.  INDEX. 

I'.M.K. 

Section  8.  Jesus  speaks  to  the  people  about  john,  and  UP- 
BRAIDS CERTAIN  CmES  FOR  THEIB  UNBELIEF ...    _    . »'>:'• 

Sl.c  TI<  >N  9.  ON  THE  SAME  DAY  HE  DINES  IN  THE  HOUSE  OF  SIMON  THE 
PHARISEE— THE  CONVEBSION  OF  MARY  MAGDALEN,  AND  PARA- 
BLE OF  THE  TWO  DEBTORS 65 

Section  in.    Jesus  makes  a  second  circuit  through  galdlee— 

ON  HIS  RETURN  TO  CAPHARNAUM  HE  HEALS  THE  BLIND  AND  DUMB 
DEMONIAC      67 

Si .( in*  >n  11.    The  Pharisees  ask  for  a  sign— Christ's  mother  and 

his  brethren  seek  him 68 

si.i  Tji  in  12.    The  parables  of  the  sower,  of  the  cockle,  of  the 

mustard  seed,  and  of  the  leaven. ... 69 

Section  13.    Jesus  having  returned  to  the  house,  his  disciples 

ask  him  to  explain  the  parables - .    71 

Section    14.    The  explanation  of  the  parable  of  the  cockle. 

parables  of  the  hidden  treasure,  of  the  pearl  of  great 

price  and  of  the  draw  net -  . 72 

Section  15.     After   these    discourses  jesus  passes  over   the 

lake— he  stills  the  tempest 73 

Section  16.    Having  come  to  the  country  of  the  gerasknes, 

he  ceres  the  demoniac. 74 

Section  17.      Jesus  returns  to  caphabnauh,  and  reproves  the 

pharisees.. - -- 75 

Section  18.    Jesus  raises  jairus'  daughter  to  life  and  heals 

Till.    WOMAN   SICK   WITH   THE  ISSUE  OF   BLOOD 75 

Section  19.  He  heals  two  blind  hen,  and  then  visits  naza- 
i: i.  I'll    SlGAIN '.: 

Section  20.  Jesus  makes  a  third  circuit  of  the  CITIES  OF  GALI- 
LEI: rill:  TWELVE  APOSTLES  SENT  OUT  TO  PREA(  II  -HIS  INSTRUC- 
TIONS TO  THEM . 78 

SECTION  21.     Tin;    i  ami;  <>i     JESUS    REACHES    BEROD— ACCOUNT    ^v 

nil.  MARTYRDOM  OF  JOHN  Tin:  laptist mi 

Section  22.    The  apostles  return   i"  jesus    he  retires  with 

1  HEM   n  I  i  in    DESERT,   \m>  1'kkds   i-i \  I.  THOUSAND ^1 


INDEX.  IX. 

PAGE 

Si-VTION   23.      .IKsrs  WALKS  ON    THE    SEA,  AND    RETURNS   TO   CAPHAR- 

NAUM 8:5 

Section  24.    jesus  meets  the  multitude  at  capharnaum,  and 
discourses  on  the  holy  eucharist 84 

CHAPTER  VI. 

The  ministry,  third  year 87 

Section    1.    Jesus  is  questioned  by  the  Pharisees,  and  an- 
swers THEM— THIRD  PASSOYER 87 

Section    2.    Jesus  goes  to  tyre  and  sidon — the  faith  of  the 
canaanite  woman 88 

Section    3.    Jesus  returns  to  the  eastern  coast  of  the  lake 

of  tiberias— he  cures  a  deaf  and  dumb  man 89 

Section    4.    He  feeds  the  four  thousand  wtith  seven  loaves    90 
Section    5.    He  goes  'to    magdala.    and    afterwards    again 
across  the  ska — he  answers  the  pharisees — the  blind  man 

HEALED 90 

Section    G.     Jesus  goes  to  cesarea  phillippi— the  confession 

of  st.  peter.. 92 

Section    7.    Jesus  foretells  his  passion  to  his  disciples  for 

the  first  time 93 

Section    8.    The  account  of  the  transfiguration 94 

Section    9.    Jesus  comes  down  from  the  mountain,  discourses 

with  his  disciples  and  heals  the  demoniac 95 

Section  10.    Jesus  speaks  again  of  his  passion,  and  returns  to 

capharnaum— he  rays  the  tribute 97 

Section  11.    The  disciples  inquire  who  shall  be  the  greatest 

—jesus  instructs  them  in  humility  and  other  things — the 

PAB  SlBLE  of  THE  LOST  SHEEP 98 

Section  12.  In  answer  to  a  question  by  peter,  our  lord  gives 
the  parable  of  the  unmerciful  servant 100 

Section  13.  Jesus  goes  up  to  Jerusalem  for  the  feastoftab- 
ernacles— he  discourses  with  the  jews 101 

3At 


X.  INDEX. 

PAG] 

Section*  14.    The  Pharisees  send  to  apprehend  him.. 102 

Section  15.    The  next  pay  the  Pharisees  bring  to  jesus  a 

woman  taken  in  adultery— his  discourse  to  them 103 

Section  l(>.    Jesus  gives  sight  to  the  man  born  blind 106 

Section  17.  Jesus  continues  his  discourse- -he  speaks  of  him- 
self as  the  door  and  the  good  shepherd 108 

Section  18.  Our  lord  after  returning  to  Galilee,  sets  out 
again  from  thence  for  his  last  journey  towards  jeru- 
SALEM...      109 

Section  19.  Jesus  sends  forth  the  seventy-two  disciples — 
his  instructions  to  them _ .       lln 

Section  20.  Jesus  having  left  galilee,  journeys  on  towards 
judea— on  his  way  he  answers  the  lawyer— the  parable 
of  the  good  samaritan _ 111 

Section  31.  Jesus  teaches  the  disciples  to  pray— the  parable 
of  the  friend  at  mid-night 112 

Section  22.    A  Pharisee  asks  jesus  to  dine— jesus  warns  the 

PHARISEE .    1  1 :! 

Section  23.    A  multitude  having  collected,  jesus  discourses 

TO  THEM— THE  PARABLE  OF  THE   RICH  FOOL 114 

Section  24.    Jesus  urges  the  necessity  of  penance— the  par- 

a  ble  of  the  barren  fig  tree 117 

Section  25.    The   seventy-two    return— jesus    discourses    to 

THEM -    - 118 

Section  26.     Jesus  heals  the   imtkm  woman   on   the  sabbath. 

AND  continues  his  journey,  m-<  oursinq  p.y  THE  way 119 

SE(  H"N  27.     Thepharisees  bring  a  message  from  HEROD— our 

lord's  answer  120 

Section  '.'s.    Jesusleaves  perea,  ^.nd is  received  at  bethany 

into  the  housi   "i    mlartha  - 130 

Section  29.    JESUS  arrives  at.ikim  salem,  wi>  km  PS  the  l  I  \-i 

OF  THE  DEDICATION      SE  LEAVES   IGAIN  AFTER   THE   FEAST  LSI 


INDEX.  xi. 

PAGE. 

Section  80.  Jesus  bats  bread  \t  \  Pharisee's  souse,  and  heals 
the  dropsical  man— the  parable  of  the  great  supper t3s 

Section  31.  Great  multitudes  follow  jesus  beyond  the 
jordan— his  warning  to  th km 128 

Section  82.    The  scribes  and  Pharisees  murmur  at  jesus— the 
parable  of  the  lost  sheep.  of  the  lost  piece  of  money, 
and  of  the  prodigal  son 124 

Section  83.  Jesus  adds  the  parables  of  the  unjust  steward, 
and  of  the  rich  man  and  lazarus,  and  speaks  to  his  dis- 
ciples of  scandals 126 

Se<  iion  34.  Jesus  leaves  perea  to  go  again  to  Bethany, 
where  he  raised  lazarus ... ..  129 

Section  35.  The  Pharisees,  enraged  at  this  miracle,  take 
council  against  jesus— he  goes  to  ephraim 132 

Section  36.  Jesus  leaves  ephraim.  and  passes  through 
samaria— he  heals  the  ten  lepers. _ 132 

Section  37.    Jesus  speaks  of  the  coming  of  the  kingdom  of 

GOD 133 

Section  38.  The  parables  of  the  unjust  judge,  and  of  the 
pharisee  and  of  the  publican  _     l:!4 

Section  39.  The  Pharisees  try  to  entrap  jesus,  by  a  question 
on  divorce 135 

Section  40.  Little  children  are  brought  to  jesus— he  lays 
his  hands  on  them  and  blesses  them 136 

Section  41.  Jesus  bids  the  rich  young  ruler  give  up  his  pos- 
sessions, AND  FOLLOW  HIM— THE  DISCOURSE  QN   RICHES    136 

skction  42.  Jesus  speaks  of  the  reward  of  those  that  leave 
all  for  his  sake— the  parable  of  the  laborer  in  the  vine- 
YARD  138 

Section  43.  Jesus,  on  the  way  to  Jerusalem,  again  foretells 
his  passion,  death,  and  resurrection  the  ambitious  re- 
quest of  the  mother  of  james  and  john  139 

Section  14.  Our  loud  heals  a  blind  man.  enters  jericho,  and 
abides  at  the  house  of  zacheus ...     14<> 


XI 1.  INDEX. 

PASE. 

Se(  tion  45.    The  parable  of  thk  pounds 141 

Sectk  >n  46.    Jesus  restores  sight  to  bartimeus . .  ...     14v? 

Section  47.    Jesi  -  arrives  at  bethany  on  the  sixth  day  before 

the  pasch _  149 

section  49.    Jests  sirs  with  simon  the  leper,  lazarus,  Martha; 

AND  MARY  BEING  PRESENT— MARY   anoints  HIM    WITH  PRECIOUS 
OINTMENT 148 

CHAPTER  VII. 

The  events  of  holy  week . 144 

Introduction 1 44 

Section  1.    Sunday,  the  first  day  of  the  week,  the  tenth  of 

n1san  -jesus  enters  jerusalem  in   triumph 144 

Section  3.    The   cursing    of    the    fruitless    fig-tree— jesus 

cleanses  the  temple  for  the  second  time 147 

Section  3.    The  next  morning  jesus  returns  from  bethany  to 

jerusalem,  and  discourses  by  the  way .     l48 

Section  4.    Jesus   enters  the  temple— his  authority  is  qi  bs- 

tioned. ,--. 148 

Section  •">.    Jesus  speaks  against  the  chief  priests  and  scribes 

—THE  PARABLES  OF  THE   TWO  SONS,   OF   THK    WICKED   HUSBAND- 
MEN, AND  OF  THE  MARRIAGE  OF  THE  KING'S  SON 149 

Section  6.    The  question  of  the  sadducees 160 

si  i  hoh  7.    The  scribe's  question— our  lord's  question  to  the 

SON  OF   DAVID - 151 

Section  8.     JESUS  captions  his  msciti.es  aoainst  the  thakisi 

IND  DENOUNCES  THEIR    HYPOCRISY 159 

Section  9.    The  widow  at  the  treasury \~>i 

Section  L0.    Certain  gentiles  desire  to  sbejbsus 155 

SE(  HON  1!.    Our   lord,  on  the   mount  of  olives,   discourses 

U'.oit  Till    SIGNSOF  HIS  COMING    \\l>  OF  ill  i :  BND  OF  THE  WORLD.    156 

Section  12.    'I'm-:  parables  of  thi    ten   virgins,    ind   "i    hit 

i  tLENTS  160 


INDKX.  Xlll. 

PAGE. 

8e(  noM  13.    Jesus  describes  thb  final  judgment  of  all  na- 
tions  ". nil 

Section  14.    Judas  agrees  to  betray  his  master  for  thirty 

pieces  of  silver. 162 

Sbi  now  L5.    The  preparations  for  the  paschal  supper 164 

Section  16.    The    paschal   supper — the    institution    of    the 

blessed  eucharist 165 

Section  17.    Our  lord   washes  his  disciples'  feet,  points  out 
the  traitor,  and  appoints  st.  peter  to  be  the  confirmer  of 

his  brethren 169 

Section  18.    Jesus  consoles  his  apostles- the  promise  of  the 

paraclete. 172 

Section  ID.    Our  lord's  intercessory  prayer...  177 

Section  20.    Our  lord  goes  forth  with  his  disciples  to  the 
mount  of  oliyes— the   apostles  AND  ST.   PETER  are  again 

forewarned 179 

Section  21.    The  agony  in  the  garden 179 

Section  22.    Jesus  is  betrayed  by  judas ..  180 

Section  23.    Jesus  is  led  bound  to  the  palace  of  annas  and 

caiphas — peter's  denials 182 

Section  24.    Jesus  is  formally  condemned  by  the  sanhedrim, 

and  led  to  pontius  pilate  the  governor 1 8  i 

Sectk  >n  25.     The  remorse  of  judas 185 

Section  26.    Jesus  before  pontius  pilate 185 

Section  27.    Jesus  before  herod. 186 

Section  28.    Barabbas  preferred  to  jesus. 187 

Section  29.    Jesus  is  scourged  and  crowned  with  thorns 188 

Section  30.     Jesus  is  brought  FORTH  TO  the  people ..  188 

Section  81.    Jesus  is  led  away  to  be  crucified 189 

Section  32.    Jesus  on  the  cross— his  seven  last  words .  190 

Section  33.     The  signs  that  followed  the  death  of  jesus     .  194 
Section  34.    The  side  of  jesus  opened  with  a  spear 194 

m 


XIV.  INDEX. 

PASS. 

Section  :r>.    Jesus  is  taken  down  from  the  cross  and  laid  in 

a  new  tomb  in  the  garden 195 

Section  30.    The  sepulchre  is  made  sure... 190 


CHAPTER  VIII. 

Easter  time— events  of  the  forty  days  from  the  resurrec- 
tion to  the  ascension  ... 197 

Section  1.  The  angel  rolls  back  the  stone  from  the  door 
of  the  sepulchre 199 

Section  2.  St.  mary  magdalene  tells  st.  peter  and  st.  john 
that  they  have  taken  him  away _  200 

Section  3,    The  visit  to  the  sepulchre  narrated  by  st.  like.  200 

Section  4.     Peter  and  john  visit  the  sepulchre 201 

Section  5.    Jesus  appears  to  st.  mary  magdalene    ...    x?o l 

Section  0.  Jesus  appears  to  the  women  —the  report  of  the 
guards 202 

Section  7.  Jesus  appears  to  st.  peter  and  to  the  two  dis- 
ciples   202 

Section  h.  Jesus  appears  to  the  assembled  apostles  in  the 
absence  of  st.  thomas 203 

Section  9.  After  eight  days  jesus  appears  again  to  them, 
thomas  being  present -'04 

Section  10.  Jesus  manifests  himself  to  seven  disciples  at 
the  sea  of  tiberias 206 

Section  11.    Jesus'  commission  to  st.  peter  to  feed  his  lambs 

and  sheep 206 

Section  12.    Jesus  appears  to  his  disciples  on  a  mountain  in 

galilee 80q 

Section  13.    Another  appearance  recorded  by  st.  paul  207 

Section   1-1.     .Jesus    LPPEAR8    to    THE    LP08TLES  AT  JERUSALEM         80*3 

Section  15.    The  ascension 80S 


[NDEX.  XV. 

I'M.K 

CHAPTER  EX 

Section  i.     Afteb    the    ascension   the    apostles    return    to 

jerusalem— election  of  matthias... - - 210 

Section  2.     The  day  of  pbntecost,  and  descent  of  the  holy 

»H<  >sT  ...  ...     .211 

Appendix.    Account  of  the  state  of  the  infant  chi  r<  b  213 


A  HISTORY  OF  THE  WORSHIP  OF  GOD. 

PART    II. 


CHAPTER  I. 

prom    the    a.pparition  to    zarilaky  to  the  beginning  01' 

uur  lord's  public  life. 

Section  l. — an    anckl  appears  to  zachart — the  concep- 
tion OP  JOHN  THE  BAPTIST.      (Luke  i.  5-25). 

"There  was  in  the  days  of  Eerod  (')  the  king  of  Judea  a  cer- 
tain priest  named  Zachary,  of  the  course  of  Abia;(")  and  liis  wife 
was  of  the  daughters  of  Aaron,  and  her  name  was  Elizabeth. 
Ami  they  were  both  just  before  God,  walking  in  all  the  com- 
mandments and  justifications  of  the  Lord  without  blame.  And 
they  had  no  son,  for  that  Elizabeth  was  barren,  and  they  both 
were  well  advanced  in  years. 

And  it  came  to  pass,  when  he  executed  the  priestly  function 
in  the  order  of  his  course  before  God,  according  to  the  custom 
of  the  priestly  office,  it  was  his  lot  to  offer  incense,  going  into 
the  temple  of  the  Lord.  And  all  the  multitude  of  the  people 
was  praying  without,  at  the  hour  of  incense.  And  there  ap- 
peared to  him  an  Angel  of  the  Lord  standing  on  the  right  side 
of  the  altar  of  incense. 

(')  This  was  the  first  Herod,  surnamed  the  Great.  He  was  an  Idu- 
inean  or  Edomite  by  descent,  and  was  a  proselyte  to  the  Jewish  re- 
ligion. He  had  been  made  king  of  Judea  by  the  Romans,  with  whom 
Antipater  his  father,  was  in  alliance.  He  was  a  man  of  great  ability. 
but  ambitious,  unscrupulous,  and  cruel. 

( .'-')  King  David  divided  the  descendants  of  Aaron  into  twenty-four 
families,  and  appointed  them  to  exercise  their  priestly  functions  by 
courses.  The  course  of  Ahiaor  Abijah  was  the  eighth.  (See  1  Para- 
lipomenon  xxiv.) 

1  i 


A  THE   LIFE   OF   JESUS    CHRIST    IN   OUR   CEREMONIES. 

And  Zachary  seeing  him,  was  troubled,  and  fear  fell  upon 
him.  But  the  Angel  said  to  him,  Fear  not,  Zachary,  for  thy 
prayer  is  heard;  and  thy  wife  Elizabeth  shall  bear  thee  a  son, 
and  thou  shalt  call  his  name  John:  and  thou  shall  have  joy  and 
gladness,  and  many  shall  rejoice  in  his  nativity.  For  he  shall 
be  great  before  the  Lord:  and  shall  drink  no  wine  nor  strong 
drink;  and  he  shall  he  filled  with  the  Holy  Ghost,  even  from 
his  mother's  womb.  And  he  shall  convert  many  of  the  children 
of  Israel  to  the  Lord  their  God.  And  he  shall  go  before  him  in 
the  spirit  and  power  of  Klias;  that  he  may  turn  the  hearts  of 
the  fathers  unto  the  children,  and  the  incrudulous  to  the  wis- 
dom of  the  just,  to  prepare  unto  the  Lord. a  perfect  people. 

And  Zachary  said  to  the  Angel.  Whereby  shall  I  know  this? 
for  I  am  an  old  man.  and  my  wife  is  advanced  in  years.  .And 
t  he  Angel  answering,  said  to  him,  I  am  Gabriel,  who  stand 
before  ^Grod;  and  am  sent  to  speak  to  thee,  and  to  bring  thee 
these  good  tidings.  And,  behold,  thou  shalt  be  dumb,  and 
shalt  not  be  able  to  speak  until  the  day  wherein  these  things 
shall  come  to  pass,  because  thou  hast  not  believed  my  words, 
which  shall  be  fulfilled  in  their  time. 

And  the  people  were  waiting  for  Zachary:  and  they  wondered 
that  he  tarried  so  long  in  the  temple.  And  when  he  came  out 
he  could  not  speak  to  them:  and  they  understood  that  he  had 
seen  a  vision  in  the  temple.  And  he  made  signs  to  them,  and 
remained  dumb.  And  it  came  to  pass,  that  after  the  days  of 
his  office  were  accomplished,  he  departed  to  his  own  house. 

A.nd  after  those  days,  Elizabeth  his  wife  conceived,  and  hid 
herself  live  months,  saying.  Thus  hath  the  Lord  dealt  with  me 
in  the  days  wherein  he  hath  had  regard  to  take  away  my  re- 
proach among  men." 

In  the  message  of  an  angel  to  .Manuc,  the    father   of  Samson, 

we  have  a  figure  of  the  message  of  the  angel  Gabriel  to  Zachary. 

To  St.  John  the  Baptist  the    prophee\     of  Mahehias    is    applied. 

"Behold  I  send  my  angel,  and  he  shall  prepare  the  way   before 

in\  face;"  and  also  these  others  of  I  he  same  prophet  (  Malaehias ). 
"Behold  I  will  send  you  Elias  the  prophet,  before  the  coining 
of  the  great  and  dreadful  day  of  the  Lord,  and  he  shall  turn  the 
hearts  of  the  fathers  to  the  children,  and  the  heart  of  the  child- 
ren to  their  fat  her-." 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  3 

On  the  23d  day  of  June  the  Catholic  church  has  a  particular 
office  and  mass  of  the  vigil  of  St.  John  the  Baptist.  The  gospel 
appointed  to  be  read  on  this  day  is  the  one  which  has  been 
reproduced  in  this  chapter.  Zachary  and  Elizabeth  are  vene- 
rated as  saints  by  the  church. 

Section  2. — tiie    annunciation  ob  the  angel  gabkiel  to 

THE   BLESSED  \ TBGIN.       B.  C.  5.  (Lllke  i.,  2li-38). 

"And  in  the  sixth  month,  the  Angel  Gabriel  (')  was  sent  from 
God  into  a  city  of  Galilee,  called  Nazareth,  to  a  virgin  espoused 
to  a  man  whose  name  was  Joseph,  of  the  house  of  David  ;  and 
the  virgin's  name  was  Mary.  And  the  Angel  being  come  in 
said  to  her,  Hail,  full  of  grace,  the  Lord  is  with  thee  :  blessed 
art  thou  among  women. 

And  when  she  heard  it  she  was  troubled  at  his  saving,  and 
thought  with  herself  what  manner  of  salutation  this  should  be. 
And  the  Angel  said  to  her,  Fear  not,  Mary,  for  thou  hast  found 
grace  with  God.  Behold  thou  shalt  conceive  in  thy  womb,  and 
shalt  bring  forth  a  son,  and  thou  shalt  call  his  name  Jesi  s. 
He  shall  be  great,  and  shall  be  called  the  Son  of  the  Most 
High  :  and  the  Lord  God  shall  give  unto  him  the  throne  of 
David  his  father  ;  and  he  shall  reign  in  the  house  of  Jacob  for 
ever  :  and  of  his  kingdom  there  shall  be  no  end. 

And  Mary  said  to  the  Angel,  How  shall  this  be  done,  because 
I  know  not  man  ?  And  the  Angel  answered  and  said  to  her. 
The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the 
Most  High  shall  overshadow  thee  :  therefore  also  the  Holy  that 
shall  be  born  of  thee,  shall  be  called  the  Son  of  God.  And 
behold  thy  cousin  Elizabeth,  she  also  hath  conceived  a  son 
in  her  old  age:  and  this  is  the  sixth  month  with  her  that  is 
called  barren  :  because  no  word  shall  be  impossible  with  (Jod. 
And  Mary  said,  Behold  the  handmaid  of  the  Lord  ;  be  it  done 
to  me  according  to  thy  word.  And  the  Angel  departed  from 
her." 

That  the  Messias  expected   by   mankind  was  to  be  God.  and 

born  of  a  virgin  had  been  announced,  as  we  read    in    lsaias  (ch. 

(')Tlit'  same  angel  who  bad  been  senl  to  I  Daniel  (chap,  iw  21  >  to  pre- 
dict the  time  of  the  Messiah's  coming. 


4  THE  LIFE  OF  JESUS  CHRIST  IN  (Ml;  CEREMONIES. 

vii)  :  "Behold  a  virgin  shall  conceive  and  bear  a  son,  and  his 
name  shall  be  called  Emmanuel."  A  great  number  of  passages 
in  tin'  jOld  Testament  declare  that  the  same  was  to  be  of  the 
house  of  David. 

The  gospel  of  the  annunciation  is  to  be  read  several  times 
during  the  ecclesiastical  year  by  direction  of  thechurch.  Millions 
of  voices  repeat  everj  day  the  sweet  salutation  of  Gabriel,  and 
the  sound  of  countless  bells  through  the  whole  world  invite  the 
faithful  three  times  in  a  day  to  recall  to  mind  and  venerate  the 
mystery  of  the  incarnation  of  the  son  of  God  in  the  womb  of 
the  blessed  virgin. 

St.  John,  the  evangelist,  will  tell  us  in  his  gospel  who  this 
\V<>r<l  is,  who  was  modi  flesh  and  dwelt  among  us,  having  united 
to  His  divine  person  a  soul  and  a  body  like  ours  in  the  womb  of 
His  ever  blessed  mother.  Thousands  of  pilgrims  every  year 
visit  in  .Nazareth  the  place  of  the  annunciation.  This  event  is 
represented  l>\  paintings,  statues  and  monuments  of  all  kinds 
much  too  numerous  to  be  mentioned.  The  tirst  mystery  on  which 
we  meditate  in  writing  the  Rosary  is  the  mystery  of  the  annun- 
ciation. 

Section    '■). — st.    john's    iccouisrT  of  the  divine    genera- 
tion OF  OUR    LORD;      (John  i.  1-18.) 

*Tn  the  beginning  was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God.(')  The  same  was  in  the  beginning  with 
God.     All  things  were  made  by  him.  and  without  him  was  made 

nothing  that   was  made.       In  him  wa.-  life,  and     the    lite   was  the 

Since  the  Evangelist  declares  thai  the  Word  was  with  God,  he 
manifestly  Bhows  thai  there  is  one  Son.  who  subsists  in  himself, and  one 
God  the  father,  with  whom  the  Word  is.   St.  Cyrij  . 

The  identity  of  the  Word  with  God  is  here  affirmed;  yel  s  personal 
distinction  has  been  already  declared.  The  Word  was  with  God  the 
Father,  and  was  God  equally  as  the  Father,  although  personally  dis- 
tinct.      \  II'    K  I  NRICK. 


A    HISTORY    OF   THE    WORSHIF    OF   OOD.  5 

lighl  of  men.  And  the  light  shineth  in  darkness,  and  the  dark- 
ness did  no!  comprehend  it. 

There  was  a  man  sent  from  God,  whose  name  was  John.  This 
man  fame  for  a  witness,  to  give  testimony  of  bhe  light,  thai  all 
men  might  believe  through  him.  He  was  not  the  light,  but 
was  to  give  testimony  of  the  light.  That  was  the  true  light, 
which  enlighteneth  every  man  thai  cometh  into  this  world. 

Ee  was  in  the  world,  and  the  world  was  made  by  him,  and 
the  world  knew  him  not.  He  came  unto  his  own.  and  his  own 
received  him  not.  Hut  as  many  as  received  him.  he  gave  them 
power  to  be  made  the  sons  of  God,  to  them  that  believe  in  his 
name.  Who  are  horn,  not  of  blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man.  but  of  God.  And  tlie  Word  was  made 
flesh,  ami  dwelt  among  us.  (and  we  saw  his  glory  as  it  were  of 
the  only-begotten  of  the  Father)  full  of  grace  and  truth.  And 
of  his  fulness  we  all  have  received,  and  grace  for  grace.  For 
the  law  was  given  by  Moses  :  grace  and  truth  came  by  Jesus 
Christ.  No  man  hath  seen  God  at  any  time  :  the  only-begotten 
Son.  who  is  in  the  bosom  of  the  Father,  he  hath  declared    him." 

PROPHECIES. 

.  "The  Lord  hath  said  to  me:  Thou  art  my  son,  this  day  have 
1  begotten  thee.  (Ps.  ii.)  In  the  beginning,  0  Lord.  Thou 
foundedst  the  earth,  and  the  heavens  are  the  works  of  Thy 
hands.  They  shall  perish,  but  Thou  remainest,  and  allot  them 
shall  grow  old  like  a  garment,  and  as  a  vesture  Thou  shall 
change  them,  and  they  shall  be  changed,  but  Thou  art  always 
the  self  same,  and  Thy  years  shall  not  fail.'*     (Ps.  c.  i.) 

Till:    LITURGY. 

The  memory  of  the  incarnation  IS  cherished  so  dearly  by  the 
church  that  she  commands  her  priests  to  recite  the  gospel 
of  St.  John  at  almost  every  mass.  We  profess  to  believe  in 
the  same  mystery  of  love  when  we  recite  the  Apostles',  or 
the  Nicene  creeds.  When  the  priest  recites  this  gospel  at 
the   end    of    mass,    or    when  he  comes  to  the   incamalus   whilst 


('»  THE  LIFE  OF  JESUS  CHKIST  IN  OUB  CEREMONIES. 

regiting  the  Nicene  creed,  be  is  directed  to  genuflect,  and  the 
devout  love  to  perform  the  same  ael  of  humility  whenever  in 
saying  the  angelus  they  come  to  the  words,  " and  the  word  was 
made  flesh  and  dwell  amongsl  us." 

It  was  important  to  know  that  the  Messias  was  not  only  true 
God,  but  also  true  man  bom  of  the  house  of  David,  and  there- 
fore one  of  the  Evangelists  gives  us  his  human  genealogy  as 
follows: 


Section  4. — the"  genealogy  of  our  lord's  in  man   genera- 
tion;.    (Matt.  i.  1-16.) 

••The  hook  of  the  generation  of  Jesus  ( 'hrist,  the  sun  of  J  >avid 
the  -on  of  Abraham. 

Abraham  begat  Isaac;  and  Isaac  begat  Jacob;  and  Jacob 
begat  Judas  and  his  brethren;  and  .hulas  begat  Phares  and  Zara 
of  Thamar;  and  Phares  begat  Esron;  and  Esron  begat  Aram; 
and  Aram  begat  Aminadab;  and  Aminadab  begat  Naasson;  and 
Kfaasson  begat  Salmon:  and  Salmon  begat  Booz  of  Rahab;  and 
Booz  begat  Obed  of  Ruth;  and  Obed  begat  Jesse:  and  Jesse 
begat  David  the  King;  and  David  the  king  begat  Solomon,  of 
her  that  had  been  the  wife  of  Urias;  and  Solomon  begat  Rohoam; 
and  Roboam  begat  Abias;  and  Abias  begat  Asa:  and  Asa  begat 
Josaphat;  and  Josaphal  begat  Joram;  and  Joram  begat  Ozias; 
and  Ozias  begat  .lout  ham:  and  doathain  begat  Acha/:  and 
Achaz  begat  K/.echias:  and  Ezechias  begat  Manasses:  and  Man- 
asses  begat   Anion:   and  Anion    begat    Josias;     and    .losias    begat 

Jechonias  and   his   brethren  about   the  time  they  were  carried 

a\\a\   to  I>ab\  Ion. 

And  after  they  were  carried  to  Babylon,  Jechonias  begat  Sal - 
athiel;  and  Salathiel  begat  Zorobabel;  and  Zorobabel  begat 
Abiud;  and  Abiud  begat  Eliacim;  and  Eliacim  begat  Azor;and 
Azor  begat  Sadoc;  and  Sadoc  begat  Achim;  and  Achim  begat 
Eliud;  and  Eliud  begat  Eleazar;  and  Eleazar  begat  Mat  ban: 
and  Math  an  begat  Jacob. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  7 

Ami  Jacob  begai  Joseph  the  lnishanil  of  Man.  of  whom  was 
born  Jesus,  who  is  called  Christ."'  (') 

SE(   Hon    5.-   XHE     BLESSED     \li;oi\     GOES    TO    VISIT    ST.    ELIZA- 
BETH—SHE  QTTERS  THE  MAGNIFICAT.   (Luke  i.  39-56.) 

' "  A  ml  Mary,  rising  up  in  those  days,  went  into  the  hill  coun- 
try with  haste  into  a  city  of  Juda.  And  she  entered  into  the 
house  of  Zachary,  and  sainted  Elizabeth.  Ami  it  came  to  pass, 
that  when  Elizabeth  heard  the  salutation  of  Marv,  the  infant 
leaped  in  her  womb.  Ami  Elizabeth  was  filled  with  tin-  Holy 
G-host. 

And  she  cried  out  with  a  loud  voice,  and  said.  Blessed  art 
thou  among  women,  and  blessed  is  the  fruit  of  thy  womb.  And 
whence  is  this  to  me,  that  the  mother  of  my  Lord  should  come 
to  me?  For,  behold,  as  soon  as  the  voice  of  thy  salutation 
sounded  in  my  ears,  the  infant  in  my  womb  leaped  for  joy.  Anil 
blessed  art  thou  that  hast  believed,  because  those  things  shall  he 
accomplished  that  were  spoken  to  thee  by  the  Lord. 

Ami  Mary  said.  My  soul  doth  magnify  the  Lord,  and  my 
spirit  hath  rejoiced  in  God  my  Saviour.  For  he  hath  regarded 
the  humility  of  his  handmaid:  for  behold  from  henceforth  all 
generations  shall  call  me  blessed.  Because  he  that  is  mighty 
hath  done  great  things  to  me;  and  holy  is  his  name.  And  his 
mercy  is  from  generation  unto  generation,  to  them  that  fear 
him.  He  hath  shewed  might  in  his  arm:  he  hath  scattered  the 
proud  in  the  conceit  of  their  heart.  lie  hath  put  down  the 
mighty  from  their  seat,  and  hath  exalted  the  humble.  He  hath 
filled  the  hungry  with  good  things,  and  the  rich  he  hath  sent 
empty  away.  lie  hath  received  Israel  his  servant,  being  mind- 
ful of  his  mercy.  As  lie  spake  to  our  fathers,  to  Abraham  and 
to  his  seed  for  ever. 

And  Mary  abode  with  her  about  three  months,  and  returned 
to  her  own  home." 

(')  This  genealogy  shows  the  fulfilment  of  the  prophecy  that  our 
Lord  should  be  descended  from  Abraham  and  David.  There  is  another 
given  in  St.  Luke's  Gospel,  which,  like  this  of  St.  Mathew,  brings  down 
the  succession,  not  to  the  Blessed  Virgin,  but  to  St.  Joseph,  who  was 
publicly  recognized  as  her  husband.  But  it  is  traced  through  a  differ- 
ent line  of  King  David's  posterity. 


8  THE  LIFE  OF  JESUS  CHRIST  IN  OIK  CEREMONIES. 

PROPHECIES — FIGURES. 

Tin-  Archangel  Gabriel  had  announced  to  Zachary  thai  the 
son  whom  his  wife  would  bear  him  should  be  filled  with  the 
Holy  Ghost  even  from  hie  mother's  womb.  Elias  destined  by 
the  Almighty  to  announce  the  last  coming  of  Jesus  Chri.-t,  is  a 
figure  of  John  the  Baptist. 

The  church  considers  the  following  prophetic  utterance-  to 
apply  to  John  the  Baptist  called  from  the  womb  of  his  mother 
to  be  the  precursor  of  the  .Messiah,  ami  sanctified  before  his 
birth  in  the  womb  of  St.  Elizabeth  on  the  day  thai  Mary  saluted 
her:  "  Give  ear  ye  islands,  and  hearken  ye  peoples  from  afar: 
the  Lord  has  called  me  from  the  womb:  from  the  bowels  of  my 
mother  He  hath  been  mindful  of  my  name."  \>.  \li\.  1. 
"Before  I  formed  thee  in  the  bowels  of  thy  mother,  I  knew 
thee:  and  before  thou  earnest  forth  out  of  the  womb.  I  sanctified 
thee  and  made  thee  a  prophet  unto  the  nations."     -U-v.  i. 

THE    I. Ill  BGY. 

The  church  commemorates  the  visitation  of  the  Blessed  Vir- 
gin to  St.  Elizabeth  by  the  festival  of  the  Visitation  on  the  sec- 
ond day  of  July.  To  the  hail  Mary  full  of  grace,  tin  Lord  is 
with  thee,  Blessed  an  thou  among  n-mnoi.  she  has  added  the 
exclamation  of  St.  Elizabeth  filled  with  the  Holy  Ghost 
••  Blessed  is  the  fruit  of  thy  womb."  To  meditate  on  the  visita- 
tion of  Mar\  to  Elizabeth  is  also  one  of  the  part-  of  that  touch- 
ing and  most  useful  devotion,  the  Rosary.  As  to  the  Magnificat 
the  church  desires  and  sometimes  commands  il  to  be  recited  in 
private  or  solemn  devotions  or  services,  [t  is  a  most  admirable 
hymn  of  thanksgiving  which  we  offer  to  Almightj  God  in  honor 
of  the  Mother  of  God,  and  an  expression   of  gratitude  Eor  bene- 


A   HISTORY    OF   THE    WORSHIP   OF  GOD.  9 

fits  received  l>\  ourselves.  Pilgrims  bo  Palestine  do  uol  fail 
to  \i.-ii  the  place  where  the  Hobj  Virgin  firsl  sang  out  her  hymn 
of  thanksgiving. 


Section   6.— john    the     baptist   rs   born. — the   hymn    of 

ZACHARY  .      (  Luke  i.  ■>',  -80). 

••Now  Elizabeth's  full  time  of  being  delivered  was  come,  and 
she  brought  forth  a  son.  And  her  neighbours  and  kinsfolk 
heard  that  the  Lord  had  showed  his  great  mercy  towards  her, 
and  they  congratulated  with  her. 

And  it  came  to  pass,  that  on  the  eighth  day  they  came  to 
circumcise  tin-  child,  and  they  called  him  by  his  father's  name. 
Zachary.  And  his  mother  answering,  said.  Not  so,  but  he  shall 
be  called  John.  And  they  said  to  her..  There  is  none  of  thy 
kindred  that  is  called  by  this  name.  And.  they  made  signs  to 
his  father,  how  he  would  have  him  called.  And  demanding  a 
writing-table,  he  wrote,  saying.  John  is  his  name.  And  they  all 
wondered.  And  immediately  his  mouth  was  opened  and  his 
tongue  loosed,  and  he  spake,  blessing  God.  And  fear  came 
upon  all  their  neighbours  ;  'and  all  these  things  were  noised 
abroad  over  all  the  hill  country  of  Judea.  And  all  they  that 
had  heard  them  laid  them  up  in  their  heart,  saying,  What  an 
one,  think  ye.  shall  this  child  be  ?  For  the  hand  of  the  Lord 
was  with  him. 

And  Zachary  his  father  was  Idled  with  the  Holy  Ghost,  and 
he  prophesied,  saying,  Blessed  be  the  Lord  God  of  Israel  ;  be- 
cause he  hath  visited  and  wrought  the  redemption  of  his  people  : 
and  hath  raised  up  an  horn  of  salvation  to  us.  in  the  house  of 
David  his  servant.  As  he  spake  by  the  mouth  of  his  holy 
prophets,  who  are  from  the  beginning  :  Salvation  from  our 
enemies,  ami  from  the  hand  of  all  that  hate  us.  To  perform 
mercy  to  our  fathers:  and  to  remember  his  holy  testament. 
The  oath  which  he  swore  to  Abraham  our  father,  that  he  would 
grant  to  us,  that  being  delivered  from  the  hand  of  our  enemies, 
we  may  Berve  him  without  fear,  in  holiness  and  justice  before 
him.  all  our  days.  And  thou,  child,  shalt  he  called  the  Prophet 
of  the  Highest  :  for  thou  shalt  go  before  the  face  of  the  Lord  to 
prepare  his  ways.  To  give  knowledge  of  salvation  to  hie  people, 
unto    the   remission   of   their   sins.      Through   the   bowels  of  the 


10  THE  LIFE  01"  JESUS  CHBIST  IN  OUB  CEREMONIES. 

merey  of  our  God.  in  which  the  Orient  (')  from  on  high  hath 
visited  as;  to  enlighten  them  that  sit  in  darkness,  ami  in  the 
shadow  of  death  ;  to  direct  our  feet  into  the  way  of  peace. 

And    the  child  grew,   ami    was   strengthened    in   spirit  :  and 
was  in  the  deserts  until  tin-  day  of  his  manifestation    to    Israel." 


PB0PHEC1  ES. 

Zachary  in  his  inspired  canticle  quotes  the  words  of  the  proph- 
et king:  "The  Lord  hath  sworn  truth  to  David  and  He  will 
not  make  it  void  ;  of  the  fruit  of  thy  womb,  1  will  set  upon  thy 
throne.  *  *  *  Then  will  I  bring  forth  an  horn  to  David." 
(Ps.  exxxi).  We  read  in  Genesis  (xxii)  :  "And  the  Angel  of 
the  Lord  called  to  Abraham  a  second  time  from  heaven,  saying  : 
By  my  own  self  have  I  sworn,  saith  the  Lord:  because  thou 
hast  done  this  thing,  and  hast  not  spared  thy  only  begotten  .-on 
for  my  sake,  I  will  bless  thee,  and  1  will  multiply  thy  seed  as 
the  stars  of  heaven,  and  as  the  sand  that  is  by  the  sea  shore  : 
thy  seed  shall  possess  the  gate-  id'  their  enemies.  And  in  thy 
■~rf<\  shall  all  the  nations  he  blessed." 

THE  LI  II   ftG  Y. 

On  the  24tb  of  June  the  church  celebrates  with  great  jo> 
the  feast  of  St.  John's  nativity:  not  merely  because  he  was 
sanctified  \>\  the  Redeemer  in  the  womb  of  his  mother,  hut 
chiefly  because  his  nativity  betokened  the  near  appearance  of 
the  Saviour.  "Come,  let  us  adore  the  Lord,  king  of  the  pre- 
cursor. "  As  an  expression  of  gratitude  for  the  redemption,  the 
church  commands  all  her  ministers  in  sacred  orders  to  recite  the 
Benedictus  of  Zachary  every  da)  at  the  office  of  Lauds.  Man) 
devoul  Catholics   love  to  give  their  nev  born  infants  the  name 

(')  The  Orient,  or  rising  Bun,  in  allusion  to  die  prophecy  of  Mala 
cbias  (c.  i\ .  '-'),  "the  Sun  of  Justice  shall  arise." 


A    HIKTOUY    OF   THE    W0B8HIP    OF   GOD.  11 

of  John  the  Baptist,  and  in  many  countries  they  kindle  bon- 
fires, which  they  accompany  with  prayers,  in  honor  of  him  who 
came  to  prepare  the  way  for  Him  who  was  to  enlighten  those 
that  Bat  iii  darkness  ami  in  the  shadow  of  death. 


Section  ',. — Joseph  is  admonished  i;v  an   angel  concern- 
ing tin:  vim.iMiY  <>i    maky.      (Matt.  i.  18-25). 

"Now  the  generation  of  Christ  was  in  this  wise.  When  his 
mother  Mary  was  espoused  to  Joseph,  before  they  came  to- 
gether, she  was  found  with  child  of  the  Holy  Ghost.  Where- 
upon Joseph  her  husband,  being  a  just  man.  and  not  willing 
publicly  to  expose  her.  was  minded  to  put  her  away  privately. 
But  while  he  thought  on  these  things,  behold,  the  Angel  of  the 
Lord  appeared  to  him  in  his  sleep,  saying,  Joseph,  son  of  David, 
tear  not  to  take  unto  thee  Mary  thy  wife:  for  that  which  is  con- 
reived  in  her  is  of  the  Holy  Ghost.  And  she  shall  bring  forth 
a  .-on:  and  thou  shalt  call  his  name  JESUS;  for  he  shall  save  hi- 
people  from  their  sins. 

Xow  all  this  was  done  that  it  might  be  fulfilled  which  the 
Lord  spake  by  the  prophet,  saying,  Behold  a  virgin  shall  be 
with  di  Hi!  and  bring  forth  a  son,  "ml  they  shall  '-nil  his  mime 
Emmanuel,  which  being  interpreted  is,  God  with  us  (Isaias  vii. 
14). 

And  Joseph  rising  up  from  sleep  did  as  the  Angel  of  the 
Lord  had  commanded  to  him,  and  took  unto  him  his  wife.  And 
he  knew  her  not  till  she  brought  forth  her  first-born  son:  and  he 
called  his  name  Ji->rs.(') 

f)  This  passage  doe-  not  support  the  impious  inference  thai  the 
Blessed  Virgin  had  other  children  besides  Christ.  '  Until'  does  not  al- 
ways imply  affirmation  of  something  after  a  certain  time,  which  it  de- 
nies of  the  time  preceding:  .  .  (Isaias  xlvi.  4)  God  says,  '  Even  to  your 
old  age  I  am  the  same,' not  implying  that  he  ceases  to  !»•  the  same  af- 
terwards. As  to  the  reading  '  first-born,' in  Scripture,  an  only  son  is 
also  called  first-born:  tin-  Brst-born  male-,  according  to  the  Jewish  law. 
being  consecrated  to  God  under  that  name,  whether  any  others  fol- 
lowed or  not.     (  >kmsi',y. 


12  THE  LIFE  OF  .IESUS  CHRIST  IN  OUR  CEREMONIES. 

Section  8.— cheist  is   born  at  bethlehem   and    circum- 
cised.    (Luke  ii,  1-21). 

"And  it  came  to  pass,  that  in  those  days  there  went  out  a 
decree  from  Caesar  Augustus,  that  the  whole  world  should  he 
enrolled.  This  enrolling  was  first  made  by  Cyrinus,  the  Gov- 
ernor of  Syria.  And  all  went  to  be  enrolled,  every  one  into  his 
own  city.  And  Joseph  also  went  up  from  Galilee,  out  of  the 
city  of  Nazareth  into  Judea,  to  the  city  of  David,  which  is 
called  Bethlehem  (because  he  was  of  the  house  and  family  of 
David),  to  be  enrolled  with  Mary  his  espoused  wife,  who  was 
with  child. 

And  it  came  to  pass  that,  when  they  were  there,  her  days 
were  accomplished,  that  she  should  be  delivered.  Ami  she 
brought  forth  her  first-born  son,  and  wrapped  him  in  swad- 
dling-clothes, and  laid  him  in  a  manger:  because  there  was  no 
room  for  them  in  the  inn. 

And  there  were  in  the  same  country  shepherds  watching,  and 
keeping  the  night  watches  over  their  flock.  And  behold,  an 
Augel  of  the  Lord  stood  by  them,  and  the  brightness  of  God 
shone  round  about  them;  and  they  feared  with  a  great  fear.  And 
the  Angel  said  to  them.  Fear  not:  for,  behold.  I  bring  you  good 
tidings  of  great  joy,  that  shall  be  to  all  the  people;  for  this  day 
is  born  to  you  a  Saviour,  who  is  Christ  the  Lord,  in  the  citj  of 
David.  And  this  shall  be  a  sign  unto  you:  ye  shall  find  the  in- 
fant wrapped  in  swaddling  clothes,  and  laid  in  a  manger.  And 
suddenly  there  was  with  the  Angel  a  multitude  of  the  heavenly 
,iiin\  praising  God,  and  saving.  Glory  to  God  in  the  highest: 
and  on  earth  peace  to  men  of  good  will. 

And  it  came  to  pass,  after  the  angels  departed  from  them 
into  heaven,  the  shepherds  said  one  to  another,  Lei  us  go  over 
to  Bethlehem,  and  let  us  see  this  word  that  is  to  come  to  pass, 
which  the  Lord  hath  showed  to  us.  And  they  came  with  haste: 
and  the}    found   Mary  and  Joseph,  and  the  infant  lying  in  the 

manger.  And  seeing  it.  they  understood  of  the  word  that  had 
Keen  spoken  to  them  concerning  this  child.      And  all  that  heard 

wondered  :  and  .t  those  things  thai  were  told  them  by  the  shep- 
herds. But  Mary  kept  all  these  words,  pondering  them  in  her 
heart.  And  the  shepherds  returned,  glorifying  and  praising 
God  for  all  the  things  they  had  heard  and  seen,  as  it  was  tola 
unto  t hem. 


A    HISTORY   OF   THE    WORSHir    OF   GOD.  13 

And  after  eight  days  were  accomplished,  i  bat  t  he  child  should 
be  circumcised ,  bis  name  was  called  Jesus,  which  was  called  by 
the  Angel,  before  he  was  conceived  in  the  womb." 

THE     PROPHECIES. 

The  psalms  are  full  of  passages  regarding  the  divine  nature 
and  infinite  power  of  the  expected  Messias.  We  will  from  thai 
book  of  scripture  quote  some  passages  which  apply  to  the  happy 
event  of  His  nativity:  "Sing  to  the  Lord  a  new  canticle,  because 
He  has  done  wonderful  things  *  *  *  all  the  ends  of  the  earth 
have  seen  the  salvation  of  our  God."  (Ps.,  xcvii.)  "Blessed 
be  he  that  cometh  iu  the  name  of  the  Lord.  *  *  *  The  Lord  is 
(rod,  and  he  hath  shone  upon  us.''  (Ps.,  cxviii.)  "The  Lord 
hath  said  to  me,  Thou  art  my  son,  this  day  have  I  begotten 
Thee."     (Ps.,  ii.) 

"Let  the  heavens  rejoice,  and  the  earth  be  glad  *  *  *  before 
the  face  of  the  Lord  because  He  cometh.''  (Ps.,  xcv.)  ••While 
all  tilings  were  in  quiet  silence,  and  the  night  was  in  the  midst 
of  her  course,  Thy  almighty  word  leapt  down  from  Heaven  from 
Thy  royal  throne."  (Wisd.,  xviii.)  Isaias  had  foretold  this 
day  when  he  said,  "A  child  is  born  to  us,  and  a  son  is  given  to 
us,  and  the  government  is  upon  His  shoulder,  and  his  name 
shall  be  called  wonderful,  counselor,  God,  the  mighty,  the 
father  of  the  world  to  come,  the  prince  of  peace.  His  empire 
shall  be  multiplied  and  there  shall  be  no  end  of  peace."  (Is.,  ix.) 

THE    SACRED     LITURGY. 

The  church  commands  the  day  of  Christmas  to  be  kept  as  a 
holy  day  of  obligation.  The  day  which  precedes  it,  is  a  day  of 
fast,  but  if  Christmas  should  happen  to  fall  on  a  Friday,  the  joy 
of  the  event  supercedes  the  memory  of  the  passion,  and  the  use 
of  flesh  meat  is  allowed  in  this  instance.     There  was  a  time  when 


14  THE  LIFE  OF  JESUS  CHRIST  IN  OUB  CEREMONIES. 

christian^'  were  bound  to  receive  communion  al  Christmas,  and 
now  although  the  obligation  has  ceased  to  exist,  all  those  whoap- 
preciate  the  immense  mere}  of  God,  in  sending  us  His  Son,  fail 
not  to  approach  the  holy  table.  Priests  are  permitted  t « »  say 
three  masses  on  Christmas  day  so  that  both  the  ministers  and 
the  faithful  may  come  and  adore,  and  unite  themselves  withHim 
who  was  horn  for  them  in  the  stable  of  Bethlehem,  and  now  pre- 
sents Himself  to  their  worship  on  the  altar. 

The  day  of  Christmas  is  a  day  of  unbounded  joy  and  great 
rejoicing  for  the  young  and  the  old.  In  almost  every  church 
we  see  the  scene  at  Bethlehem  represented  sometimes  by  very 
simple,  sometimes  bj  very  costly  monuments — the  world  is  full 
of  magnificent  buildings  erected  in  honor  of  the  nativity — 
thousands  of  pilgrims  go  every  year  to  visit  the  stable  where  our 
Lord  was  born — priests  consider  it  an  immense  favor  when  they 
are  permitted  to  say  mass  near  the  spot  where  Jesus  Christ  was 
born  of  the  virgin — but.  who  is  able  to  describe  the  beauty  of  the 
sacred  hymns  and  prayers  of  the  liturgy  which  are  poured  out 
on  the  night  and  during  the  day  of  Christmas  before  our  altars 
which  enjoy  the  same  privilege  as  the  crib  of  Bethlehem?  Dur- 
ing the  season  of  Christmas,  white  should  be  the  color  of  the 
vestments;  the  gloria  in  excelsis  entoned  nearly  1900  years  ago  by 
the  angels  of  God  near  Bethlehem,  is  sung  with  grateful  exulta- 
tion during  the  mass,  and  the  melodies  of  our  inspired  hymns 
arc  solemn  and  beautiful  beyond  the  power  of  description.  It  is 
well  to  record  also  thai  the  officiating  pries!  at  the  Christmas 
solemn    mass   should    leave   his   <v.\\   during   the  singing  of  the 

NTicene  creed,  and  come  and  kneel  down  before  the  altar  whilst 
the  choir  sin::-  the  '/  Tncarnatus  est. 

We  hardly  need  remark  that  the  nativity  of  our  Lord  is  one 
of  i he  joyous  mysteries  of  the  Rosary. 

The  fads  of  the  ci  vi  mi  incision  of  our  Lord  and  of  his  receiving 


A    HISTORY    OF   THE    WORSHIP   OF   GOD.  15 

on  thai  day  the  name  Jesus  are  commemorated  by  the  church 
on  the  tirst  day  of  the  year,  named  thefeastof  the  circumcision. 
This  is  a  holy  day  of  obligation.  Not  satisfied  with  this,  the 
church  celebrates  later  in  the  ecclesiastical  year  the  feast  of  the 
holy  name  of  Jesus,  reminding  her  children,  that  "at  the  name 
of  Jesus  every  knee  should  how  down  of  those  who  are  in  heaven, 
on  earth  and  under  the  earth."  She  gives  the  first  example  of 
veneration  to  thai  sacred  name  by  directing  her  priests  to  how- 
down  their  heads  whenever  that  sacred  name  is  pronounced 
during  the  mass.  Good  catholics  imitate  their  example,  for 
they  know  it  to  he  the  name  of  Him  who  lived  and  died  for  our 
salvation. 

Section  9. — after    forty  days  jesus  is  presented  in  Tin'. 

TEMPLE — THE    CANTICLE    OF    SIMEON.        (Luke  ii,  22-39). 

"And  after  the  days  of  her  purification,  according  to  the  law 
of  Moses,  were  accomplished,  they  carried  him  to  Jerusalem,  to 
present  him  to  the  Lord.  As  it  is  written  in  the  law  of  the 
Lord,  Every  )nale  opening  the  womb  shall  be  called  holy  t<>  the 
Lord  (Exod.  xiii.  ~l\  Num.  viii,  10).  And  to  offer  a  sacrifice 
according  as  it  is  written  in  the  law  of  the  Lord,  a  pair  of  turtle- 
doves, or  two  young  pigeons.  (Lev.  xii,  8). 

And  behold  there  was  a  man  in  Jerusalem  named  Simeon, 
and  this  man  was  just  and  devout,  waiting  for  the  consolation  of 
Israel  ;  and  the  Holy  Ghost  was  in  him.  And  he  had  received 
an  answer  from  the  Holy  Ghost,  that  he  should  not  see  death 
before  he  had  seen  the  Christ  of  the  Lord.  And  he  came  by  the 
Spirit  into  the  temple.  And  when  his  parents  brought  in  the 
child  Jesus,  to  do  for  him  according  to  the  custom  of  the  law,  he 
also  took  him  into  his  arms,  and  blessed  God.  and  said.  Now  thou 
dost  dismiss  thy  servant.  ()  Lord,  according  to  thy  word,  in 
peace;  because  my  eyes  have  seen  thy  salvation,  which  thou  hast 
prepared  before  the  face  of  all  peoples;  a  light  to  the  revelation 
of  the  Gentiles,  and  the  glory  of  thy  people  Israel. 

And  his  father  and  mother  were  wondering  at  those  things 
which  were  spoken  concerning  him.     And  Simeon  blessed  them, 


16  THE  LIFE  OF  JESDS  CHRIST  I\  OUB  CEBEMONIE8. 

and  said  to  Marj  his  mother,  Behold  this  child  is  sel  I'm' the  fall 
and  for  the  resurrection  of  many  in  Israel,  and  for  a  Bign  which 
shall  be  contradicted:  and  thy  own  soul  a  sword  shall  pierce, 
thai  out  of  many  hearts  thoughts  may  be  revealed. 

And  there  was  one  Anna  a  prophetess,  the  daughter  of  l'han- 
nel.  of  the  tribe  of  Aser;  she  was  car  advanced  in  years,  and  had 
lived  with  her  husband  seven  years  from  her  virginity.  And  -he 
was  a  widow  until  four  score  and  four  years;  who  departed  not 
from  the  temple,  by  fastings  and  prayers  serving  God  night  and 
day.  Now  she  at  the  same  hour  coming  in,  confessed  to  the 
Lord;  and  spake  of  him  to  all  that  looked  for  the  redemption  of 
Israel.  And  after  they  had  performed  all  things  according  to  the 
law  of  the  Lord,  they  returned  into  Galilee,  into  their  city  Naz- 
areth/5 

PROPS  ECIES. 

To-day  was  accomplished  the  prophecy  of  the  prophet  who 
had  foretold  that  the  glory  of  the  second  temple  would  be  greater 
than  that  of  the  first,  (xlix.)  The  temple  into  which  our  Saviour 
was  presented  forty  days  after  tin'  nativity  was  really  the  temple 
of  Zbrobabel,  enlarged  and  embellished  by  Herod,  the  former 
temple  built  by  Solomon  having  been  destroyed  by  the  general 
of  the  king  of  Babylon.  The  holy  man  Simeon  in  his  admirable 
canticle,  refers  to  the  prophecy  of  [saias,  "Behold  1  have  given 
Thee  to  be  the  lighl  of  theGentiles,  that  Thou  mayesl  hi-  my  sal- 
vation, even  to  the  farthest  part  of  the  earth."   (Is.,  xlix.) 

IIIK     LITUEGT. 

The  feast  of  the  presentation,  which  occurs  on  the  second  of 
February,  has  been  established  to  commemorate  the  purification 

of  the  Virgin,  and  the   presentation  of    her   sacred    infant  in  the 

temple.     It   is  also  named  Oandlemass  f rom  the  fad  that   wax 

caudle.-  are  blesl  on  this  day  before  mass  and  held  up  lighted  by 
the  people  during  the  Gospel,  after  the  -anctus,  and    during   the 

procession  which  generally  precedes  the  celebration  of  the  sacri 


A    HISTORY    OF   THE    WORSHIP    OF  GOD,  17 

fice.  The  faithful  on  this  festival  seem  to  participate  in  the  joy 
of  Simeon,  who  beheld  on  this  day  the  salvation  of  God,  the  light 
of  the  Gentiles.  Christ  on  the  altar  of  the  church,  is  the  true 
light  that  enlightens  every  man  coming  into  the  world,  and  gives 
eternal  light  in  heaven  to  his  servants  on  earth  who  die  in  the 
state  of  grace. 

Compline  is  the  name  of  the  last  hour  of  the  office  which  all 
they  in  holy  orders  are  obliged  to  recite  every  day  for  the 
church.  This  part  of  the  office,  which  many  of  the  lay  people 
recite  out  of  devotion,  is  said  or  recited  at  the  close  of  the  day, 
and  frequently  by  a  large  number  of  clergy  or  lay  people.  With 
much  propriety  does  the  church  command  them  to  sa}r  at  com- 
pline: "Now  Thou  dost  dismiss  Thy  servant  0  Lord,  accord- 
ing to  Thy  word  in  peace,  beeause  my  eyes  have  seen  Thy  sal- 
vation." The  canticle  of  Simeon  suits  well  the  Christian  who 
on  his  death  bed  has  received  the  holy  Eucharist,  and  now 
sighs  after  the  moment  of  death  which  will  introduce  him  in 
the  house  of  peace  and  light  divine.  The  procession  of  the 
people  holding  lighted  tapers  in  their  hands  is  a  touching  me- 
morial of  the  words  of  Jesus  Christ,  warning  us  to  have  burn- 
ing lamps  in  our  hands,  so  as  to  prepare  to  receive  fittingly 
our  Lord  and  Creator,  when  He  will  come  to  judge  us. 

The  purification  of  the  Blessed  Virgin  is  the  fourth  among 
the  joyful  mysteries  of  the  Rosary. 

Section  10.    the  visit  of  the  wise  men  from  the  bast. 
(Matt.  ii.  1-12). 

'•When  Jesus  therefore  was  born  in  Bethlehem  of  Juda.  in 
the  days  of  king  Herod,  behold,  there  came  wise  men  from  the 
East  to  Jerusalem,  saying.  Where  is  he  thai  is  born  king  of  the 
Jews  ?  For  we  have  seen  his  star  in  the  East,  and  are  come  to 
adore  him. 

And  king  Herod,  hearing  this,  was  troubled,  and  all  Jeru- 

2t 


18  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

salem  with  him.  Ami  assembling  together  ;ill  the  chief 
priests  (')  and   bhe  scribes  of  the  people,  lie  inquired  of  them 

where  Christ  should  be  born.  But  they  said  to  him,  in  Bethle- 
hemof  Juda;  for  so  it  is  written  by  the  prophet,  And  thou 
Bethlehem,  the  land  of  Juda,  art  not  the  least  among  tht  princes 
of Juda  :  for  out  of thee  shall conn  forththe  captain  tJmt  shall 
ri'h  my  people  Israel.     (Micheas  v.  2). 

Then  Herod,  privately  calling  the  wise  men.  learned  dili- 
gently of  them  the  time  of  the  star  which  appeared  to  them; 
and  sending  them  into  Bethlehem,  said.  Go.,  and  diligently  in- 
quire after  the  child:  and  when  ye  have  found  him.  bring  me 
word  again,  that  I  also  may  come  and  adore  him.  And  they, 
having  heard  the  king,  went  their  way:  and  behold,  the  star 
which  they  had  seen  in  the  East,  went  before  them,  until  it 
came  aud  stood  over  where  the  child  was.  And  seeing  the  star. 
they  rejoiced  with  exceeding  great  joy.  And  entering  into  the 
house,  they  found  the  child  with  Mary  his  mother,  and  falling 
down  they  adored  him;  and  opening  their  treasures,  they  ottered 
him  gifts:  gold,  frankincense,  and  myrrh.  And  having  received 
an  answer  in  sleep  that  they  should  not  return  to  Herod,  they 
went  hack  another  way  into  their  own  country." 

PROPHECIES. 

About  this  time  and  especially  in  the  East,  an  opinion  pre- 
vailed that  an  extraordinary  ruler  was  soon  to  appear  among 
the  Jews  whose  advent  was  to  be  announced  by  a  star.  Isaias 
the  prophet  had  800  years  before  this  time  foretold  the  glory  of 
the  church  and  the  conversion  of  the  Gentiles  which  began  to 
he  fulfilled  on  this  day  by  the  vocation  of  the  wise  men. 

Tin:  i. in  BXH  . 

'ric  church  hath  made  the  anniversary  of  this  event  a  holy 
day  of  obligation  preceded  by  fast  in  man}  parts  of  the  world,  she 
expresses  her  gratitude  to  God  for  the  gift  of   faith  by  inserting 

(')  The  chief  |  >i  i<si->  were  the  chiefs  or  princes  of  the  priest  ly  fami- 
lies as  well  as  those  who  had  formerly  held  thai  office.  The  Scribes 
were  the  public  teachers  and  interpreters  of  the  law;  thej  were  mostly 
Pharisees. 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  19 

in  her  ritual  the  words  of  Isaias.  "Ariee:  he  enlightened  0 
Jerusalem,  for  thy  lighl  is  come,  and  the  glory  <>r  the   Lord  is 

risen  upon  thee.  For  behold  darkness  shall  cover  the  earth,  and 
a  mist  the  people  ;  hut  the  Lord  shall  arise  upon  thee,  and  his 
glory  shall  he  upon  thee.  And  the  Gentiles  shall  walk  in  thy 
light,  and  kings  in  the  brightness  of  thy  rising.  Lift  up  thy 
eyes  round  about  and  see  :  all  these  are  gathered  together;  they 
are  come  to  thee  :  thy  sons  shall  come  from  afar,  and  thy  daugh- 
ters shall  rise  up  at  thy  side."'  The  church  delights  to  see  her 
children  on  this  day  kneeling  in  presence  of  artificial  grottos  rep- 
Benting  the  stable,  the  star,  the  wise  men  on  their  knees  offer- 
ing their  gold,  incense  and  myrrh  to  the  new  born  king  of  the 
dews,  the  sweet  babe  held  in  the  arms  of  His  mother.  The 
writer  enjoyed  the  privilege  to  say  mass  ten  years  ago,  (1880.)  on 
Christmas  night,  on  the  small  altar  in  the  grotto  of  Bethlehem, 
which  stands  on  the  very  spot  where  the  wise  men  worshipped 
the  infant  in  His  crib. 

Section  11.     the   flight   into    egypt. — the    massacre  of 
the  innocents.     (Matt.  ii.  13-23.) 

"And  after  they  were  departed,  behold  an  Angel  of  the  Lord 
appeared  in  Bleep  to  Joseph,  saying,  Arise,  and  take  the  child 
and  his  mother,  and  fly  into  Egypt;  and  be  there  until  I  shall 
tell  thee:  for  it  will  come  to  pass  that  Herod  will  seek  the  child 
to  destroy  him.  And  he  arose,  and  took  the  child  and  his 
mother  by  night,  and  retired  into  Egypt.  And  he  was  there 
until  the  death  of  Herod;  that  it  might  he  fulfilled  which  the 
Lord  spake  by  the  prophet,  saying,  Out  of  Egypt  have  I  called 
my  son.  (O^cc  xi.  1). 

Then  Herod,  perceiving  that  he  was  deluded  by  the  wise 
men,  was  exceedingly  angry,  and  sending,  killed  all  the  men- 
children  that  were  in  Bethlehem,  and  in  all  the  borders  thereof, 
from  two  years  old  and  under,  according  to  the  time  that  he  had 
diligently  inquired  of  the  wise  men.  Then  was  fulfilled  that 
which  was  spoken  by  Jeremias  the  prophet,  saying,    A  voice  in 


20  THE   LIFE   OF   JESUS    CHRIST   IN    OUR    CEREMONIES. 

II, i, mi  was  heard,  lamentation  and  (/real  mourning;  Rachel 
bewailing  her  children,  and  would  not  be  comforted,  because  they 
are  not.  (Jeremias  xxxi.  15). 

But  when  Herod  was  dead,  behold  an  Angel  of  the  Lord 
appeared  in  sleep  to  Joseph  in  Egypt,  saying,  Arise,  and  take 
the  child  and  his  mother,  and  go  into  the  land  of  Israel;  for 
they  are  dead  that  sought  the  life  of  the  child.  And  he  arose, 
and  took  the  child  and  his  mother,  and  came  into  the  land  of 
Israel.  But  hearing  that  Archelaus  reigned  in  Judea  in  the 
room  of  Herod  his  father,  he  was  afraid  to  go  thither:  and  being 
warned  in  sleep,  he  retired  into  the  quarters  of  Galilee.  And 
he  came  and  dwelt  in  a  city  called  Nazareth:  that  it  might  he 
fulfilled  which  was  said  by  the  prophets,  That  he  should  be  called 
a  Nazarite." 

LITURGY. 

The  church  commemorates  the  flight  of  the  holy  family  into 
Egypt,  on  the  eve  of  the  feast  of  Epiphany,  when  the  gospel 
account  of  the  event  is  read  at  mass.  We  and  many  others  who 
went  as  pilgrims  to  the  holy  land  remember  the  tree  "of  the 
Blessed  Virgin  Mary  near  Cairo,  under  which  the  holy  family 
rested. — In  the  great  city  of  that  name  the  pilgrim  can  cuter  a 
church  standing  on  the  site  of  the  house  occupied  by  Jesus, 
.Mary  and  Joseph  during  their  exile. — We  hold  in  great  venera- 
tion St.  Joseph,  the  foster  father  of  our  Lord  who  in  the  land  of 
Egypt  nourished  at  the  sweat  of  his  brow  the  true  Saviour  of 
the  world.  How  natural  it  was  for  artists  to  represent  this 
blessed  group  in  their  works. 

The  massacre  of  the  innocents  by  Herod  is  commemorated 
by  the  festival  of  the  holy  innocents  on  December  28th. 

Section   L2.    the  rest  of  the  bistort   of  jesus  till  his 

THIRTEENTH    J  i:  \  R.      (  Luke    ii.     W   52.) 

"Ami  the  child  grew,  and  waxed  strong,  full  of  wisdom ;  and 

the  grace  of  God  was  in  him. 


A   HISTORY   OF   THE   WORSHir    OF   GOD.  21 

And  his  parents  went  every  year  to  Jerusalem  at  the  .solemn 
day  of  the  pasch.  (')  And  when  he  was  twelve  years  old,  they 
went  up  to  Jerusalem  according  to  the  custom  of  the  feast,  and 
having  fulfilled  the  days,  when  they  returned,  the  child  Jesus 
remained  in  Jerusalem,  and  his  parents  knew  it  not.  And 
thinking  that  he  was  in  the  company,  they  came  a  day's  jour- 
ney, and  sought  him  among  their  kinsfolk  and  acquaintance. 
And  not  finding  him  they  returned  into  Jerusalem,  seeking  him. 
And  it  came  to  pass,  that  after  three  days  they  found  him  in  the 
temple  sitting  in  the  midst  of  the  doctors,  hearing  them,  and 
asking  them  questions.  And  all  that  heard  him  were  aston- 
ished at  his  wisdom  and  his  answers. 

And  seeing  him,  they  wondered.  And  his  mother  said  to 
him,  Son,  why  hast  thou  done  so  to  us?  behold  thy  father  and 
I  have  sought  thee  sorrowing.  And  he  said  to  them,  How  is  it 
that  ye  sought  me?  did  ye  not  know  that  I  must  be  about  my 
Father's  business?  And  they  understood  not  the  word  that  he 
spake  unto  them.  And  he  went  down  with  them,  and  came  to 
Nazareth,  and  was  subject  to  them.  And  his  mother  kept  all 
these  words  in  her  heart. 

And  Jesus  advanced  in  wisdom  and  age,  and  grace  with  God 
and  men.   (2) 

(')  The  Pasch  or  Passover,  was  the  first  of  the  three  principal  festivals 
of  the  Jews,  at  which  they  were  bound  to  present  themselves  before  the 
Lord.  The  others  were  the  feast  of  Pentecost  and  the  feast  of  Taber- 
nacles. The  Pasch  was  in  commemoration  of  the  deliverance  of  the  chil- 
dren of  Israel  from  the  bondage  of  Egypt.     (See  Exodus  xii.) 

(*)  Jesus  was  full  of  wisdom  and  grace  from  the  first  moment  of  his 
conception,  but  it  was  manifested  gradually,  in  a  manner  proportioned 
to  his  age.  Abp.  Kenkick.  In  the  opinion  of  men  he  advanced  in 
favour  with  God  and  man. 


22  THE  LIFE  OF  JESUS  CHRIST  IX  OUR  CEREMONIES. 

CHAPTEB  II. 

PREPARATION    FOB    THE     MINISTRY. 

Section  1.     John's  mission  and  preaching — christis  bap- 
tised i:v  HIM.     (Luke  iii.  I--.'.'!:  Matt.  iii.  L-17; 
.Mark  i.  1-11). 

"Now  in  the  fifteenth  year  of  the  reign  of  Tiberius  Caesar, 
Pontius  Pilate  being  governor  of  Judea,  and  Herod  being  tet- 
rarch  of  Galilee,  and  Philip  his  brother  tetrarch  of  Iturea  and 
the  country  of  Trachonitis,  and  Lysanias  tetrarch  of  Abilina: 
under  the  high-priests  Annas  and  Caiphas;  the  word  of  the 
Lord  was  made  unto  John,  the  son  of  Zachary,  in  the  desert. 
And  he  came  into  all  the  country  about  the  Jordan,  baptising 
and  preaching  the  baptism  of  penance  for  the  remission  of  sins; 
and  saying,  Do  penance;  for  the  kingdom  of  heaven  is  at  hand. 
For  this  is  he  that  was  spoken  of  by  the  prophet  Isaias.  sa\  ing, 
A  voice  of  one  crying  in  the  wilderness,  Prepare  ye  the  way  <;/' 
the  Lord,  make  straight  his  paths.  Wvery  valley  shall  be  filled  : 
anil  every  mountain  mid  hill  shall  be  brought  low  ;  and  th, 
crooked  shall  be  made  straight,  and  the  rough  ways  /'lain:  <in<l 
all  flesh  shall  see  the  s<ilr<ai<>n  of  God.  (Isaias  xl.  3).  "Then  unit 
nut  to  him  Jerusalem  and  Judea,  and  all  the  country  about 
Jordan  and  were  baptised  by  him  in  the  Jordan  confessing  their 
sins." 

And  the  same  John  had  his  garment  of  camel's  hair,  and  a 
leathern  girdle  about  his  loins:  and  Ids  meat  was  locusts  and 
wild  honey.  And  there  went  out  to  him  all  the  country  of 
Judea  ami  all  they  of  Jerusalem,  and  were  baptised  by  him  in 
the  river  Jordan,  confessing  their  sins. 

And  seeing  many  of  the  Pharisees  (')  and  Saddm-ees  coming 
to  his  baptism,  he  said  to  them.  Ye  brood  of  vipers,  who  hath 
shewed  you  to  flee  from  the  wrath  to  come?    Bring  forth  there- 

(j)  The  Pharisees  were  a  sect  of  the  Jews  distinguished  for  uphold- 
ing the  strict  observance  of  the  law  even  to  the  minutest  points.  Wt 
they  kepi  tli"  letter  more  than  the  spirit  of  the  law,  and  our  Lord  re- 
bukes them  for  their  pride  ami  hypocrisy.  The  Sadduceee  denied  the 
Mosaic  oral  law  or  traditions  of  the  Bcribes,  the  resurrection  of  the  dead, 
and  the  existence  of  angels.  Thej  were  less  strict  than  the  Pharisees. 
They  were  many  of  them  men  of  wealth  and  importance. 


A    HISTORY    OF   THE    WORSHir    OF   OOP.  23 

fore  fruit  worthy  of  penance.  And  think  no1  to  saj  within 
yourselves,  We  have  Abraham  for  our  father;  for  I  toll  you, 
thai  God  is  able  of  these  stones  to  raise  up  children  to  Abraham. 
For  now -the  axe  is  laid  to  the  root  of  the  trees.  Every  tree 
therefore  that  doth  not  yield  good  fruit  shall  be  cut  down,  and 
cast  into  the  fire. 

And  the  people  asked  him,  saying,  What  then  shall  we  do? 
And  he  answering  said  to  them.  He  that  hath  two  coats,  let  him 
give  to  him  that  hath  none:  and  he  that  hath  meat,  let  him  do 
in  like  manner.  And  the  Puhlicans(')  also  came  to  be  baptised, 
and  said  to  him,  Master,  what  shall  we  do?  But  he  said  to 
them.  Do  nothing  more  than  that  which  is  appointed  you.  And 
the  soldiers  also  asked  him,  saying.  And  what  shall  we  do?  And 
he  said  to  them,  Do  violence  to  no  man,  neither  calumniate  any 
man:  and  be  content  with  your  pay. 

And  as  the  people  were  of  opinion,  and  all  were  thinking  in 
their  hearts  of  John,  that  perhaps  he  might  he  the  Christ,  John 
answered,  saying  unto  all,  I  indeed  baptise  you  with  water  unto 
penance:  hut  there  shall  come  one  mightier  than  I,  the  ratchet 
of  whose  shoes  I  am  not  worthy  to  stoop  down  and  loose:  he 
shall  baptise  you  with  the  Holy  Ghost  and  with  fire.  Whose 
fan  is  in  his  hand,  and  he  will  purge  his  floor,-  and  will  gather 
the  wheat  into  his  ham;  but  the  chaff  lie  will  burn  with  un- 
quenchable fire. 

And  it  came  to  pass  in  those  days,  Jesus  came  from  Nazareth 
of  Galilee  to  the  Jordan  unto  John  to  be  baptised  by  him.  But 
John  stayed  him,  saying,  I  ought  to  be  baptised  by  thee,  and 
comest  thou  to  me?'  And  Jesus  answering,  said  to  him.  Suffer 
it  to  be  so  now;  for  so  it  becometh  us  to  fulfill  all  justice.  Then 
he  suffered  him. 

And  Jesus,  being  baptised,  forthwith  came  out  of  the  water; 
and  lo  the  heavens  were  opened  to  him;  and  he  saw  the  Spirit 
of  God  descending  as  a  dove,  and  coming  upon  him.  And 
heboid,  a  voice  from  heaven,  saying,  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased. 

And  Jesus  himself  was  beginning  to  be  about  the  age  of 
thirty  years,  being — as  it  was  supposed — the  son  of  Joseph." 

(•)  The  Publicans  wen-  the  agents  of  those  who  farmed  out  the  taxes 
imposed  by  the  Roman  government.  They  were  much  disliked  on  ac- 
count of  being  the  instruments  of  a  hated  tyranny,  as  well  as  for  their 
own  dishonest  exactions. 


L>4  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

PROPHECIES. 

St.  John  the  Baptist  who  occupies  so  conspicuous  a  part  in 
connection  with  the  appearance  of  the  promised  Messias,  was 
prefigured  hy  Jeremias  to  whom  it  was  said,  "Before  I  formed 
thee  in  the  bowels  of  thy  mother,  I  knew  thee:  and  before  thou 
earnest  forth  out  of  the  womb,  I  sanctified  thee,  and  made  thee 
a  prophet  unto  the  nations."  (Jer.  i.)  To  the  Baptist  the  fol- 
lowing words  also  apply:  "Give  ear  ye  islands,  and  hearken  ye 
people  from  afar.  The  Lord  has  called  me  from  the  womb,  * 
*  *  and  he  hath  made  my  mouth  like  a  sharp  sword."  (Is. 
xlix.) 

LITURGY. 

The  confession  here  mentioned  was  not  the  sacramental  con- 
fession instituted  later  on  by  Jesus  Christ,  but  an  evidence  of 
their  sorrow  for  sin,  and  a  declaration  of  their  faith  in  the 
divine  mission  of  St.  John — as  the  great  precursor  declared  him- 
self unworthy  to  stoop  down  and  loose  the  latchet  of  the  redeem- 
er's shoes,  we  can  do  nothing  better  than  to  perforin  like  acts 
of  respect  to  Jesus  Christ  in  the  sacrament,  or  to  His  represent- 
atives of  the  clergy. — Our  Lord  having  gone  down  in  the  river 
Jordan,  to  sanctify  the  element  of  water,  chosen  by  Him  as  the 
matter  of  the  sacrament  of  baptism,  we  can  but  admire  the  pil- 
grims who  undertake  long  painful  journeys  in  order  to  visit  the 
Jordan,  and  bring  with  them  home  from  the  river  some  of  the 
water  which  they  use  for  the  baptism  of  infants  and 
others.  —  The  mission  of  John  the  Baptist  was  bo  intimately 
united  with  that  of  our  Lord,  that  pilgrims  to  Palestine  fail 
ii..L  wlieu  llie\  can,  to  visit  the  grotto  in  the  desert  where  the 
word  of  the  Lord  eonie  to  him.     The  desert  wherein  he  preached 

before  coming  to  the  dot-dan.  Is  situated  between  the  cavern 
wherein  he  lived  from  his  youth,  and  the  place  wherein  he  was 


A   HISTORY    OF   THE   WORSHIP   OF   GOD.  25 

born.  (The  ancient  A-in-Karin.) — The  bodily  form  like  a  dove 
which  descended  upon  Jesns  Christ  after  His  baptism  in  the 
Jordan,  was  not  the  Holy  Ghost,  but  a  symbol  of  Him.  The 
dove  is  an  emblem  of  innocence,  purity  and  fidelity.  Images  of 
the  dove  are  often  seen  on  the  front  or  sounding  board  of  pul- 
pits in  our  churches.  They  seem  to  tell  us,  like  the  voice  from 
heaven,  "The  preacher  is  the  voice  of  the  Son  of  God.  Hear  ye 
him." 

Section'  2.     Christ  is  led  by  the  spirit  into  the  desert. 

HIS  FAST  AND  TEMPTATION.      A.  D.  2*i .      (Matt,  iv,  1-11  ; 
Mark  i,  12,  13  ;  Luke  iv,  1-13). 

"  And  Jesus,  being  full  of  the  Holy  Ghost,  returned  from  the 
Jordan,  and  was  led  by  the  Spirit  into  the  desert  for  the  space 
of  forty  days  :  and  was' tempted  by  the  devil.  (')  And  he  was 
Avith  beasts.'  And  he  ate  nothing  in  those  days  :  and  when  they 
were  ended  he  was  hungry. 

And  the  tempter  coming,  said  to  him,  If  thou  be  the  Son  of 
God,  commmand  that  these  stones  be  made  bread.  And  Jesus 
answered  him,  It  is  written,  Not  in  bread  alone  doth  man  live, 
but  in  every  word  that  j>roceedethfrom  the  mouth  of  God  (Deut. 
viii,  3). 

Then  the  devil  took  him  up  into  the  holy  city,  and  set  him 
upon  the  pinnacle  of  the  temple,  and  said  to  him,  If  thou  be 
the  Son  of  God,  cast  thyself  down;  for  it  is  writen,  That  he 

P)  To  tempt  is  used  in  two  senses.  Sometimes  it  means  to  test,  to 
try  ;  and  in  this  sense  it  is  written,  ••God  tempted  Abraham  ;  *'  that  is. 
made  trial  of  his  faith.  Sometimes  it  means  to  incite  to  sin  ;  and  in 
tins  sense  it  is  written.  •'  Let  no  man  say,  when  he  is  tempted,  that  he 
is  tempted  by  God,  for  God  is  not  a  tempter  *f  evil ;  and  He  tempteth 
no  man"  (St.  James,  i,  13).  In  this  sense  we  are  tempted  by  the  devil, 
ami  so  was  our  Lord.  But  there  is  this  difference  between  our  case  and 
our  Lord's  :  When  the  devil  tempts  us  he  finds  a  helper  within — "A  law 
in  our  members  fighting  against  the  law  of  our  mind"  (Rom.  vii.  23). 
"  For  every  man  is  tempted  by  his  own  concupiscence,  being  drawn 
away  and  allured  *'  (St.  James,  i,"  14).  But  when  the  prince  of  this  world 
came  to  our  Lord,  in  him  he  found  not  anything  (St.  John,  xiv,  SO). 
We  are  tempted  from  without  and  from  within  ;  our  Lord  could  be 
tempted  only  from  without. 


26  THE  LIFE  OF  JESUS  CHRIST  IX  OUR  CEREMONIES. 

hath  given  his  angels  charge  over  thee,  that  they  keep  tfiee,  and 
in  their  hands  shall  they  bear  thee  up,  lest  perhaps  thou  dash  thy 
foot  against  <<  stone  (Ps.  xc  11).  Jesus  said  to  him,  It  is  writ- 
ten again,  Thou  shalt  not  tempt  th<  Lord  thy  God  (Deut.  vi.  16). 
Again  the  devil  took  him  ap  into  a  very  high  mountain,  and 
shewed  him  all  the  kingdoms  of  the  world,  in  a  moment  of  time, 
and  the  glory  of  them.  And  he  said  to  him,  To  thee  will  I  give 
all  this  power,  and  the  glory  of  them  :  for  to  me  they  are  de- 
livered, and  to  whom  I  will  I  give  them  :  if  thou,  therefore, 
wilt  adore  me,  all  shall  be  thine.  And  Jesus  answering  said  to 
him,  It  is  written,  Thou  shalt  adore  the  Lord  thy  God,  and  him 
only  shalt  thou  serve  (Deut.  vi,  13).  And  all  the  temptation 
being  ended  the  devil  departed  from  him  for  a  time  :  and  be- 
held, angels  came  and  ministered  to  him." 

PROPHECIES.  —  FIGURES. 

.Moses  fasting  forty  days  on  Monnt  Sina  before  receiving  the 
law  and  delivering  it  to  the  Israelites,  was  a  figure  of  Jesus 
Christ  fasting  before  beginning  His  public  life.  He  having 
taken  our  iniquities  upon  Himself  was  as  it  were  hound  to  atone 
for  them  by  weeping  and  fasting  :  for  such  acts  were  always 
demanded  by  Almighty  God  of  those  who  had  offended. 

THE    LITURGY. 

The  season  of  Lent  has  been  set  apart  by  the  church  as  a 
commemoration  of  the  fast  of  Christ  in  the  desert — it  occurs 
at  the  time  of  the  year  which  our  Lord  consecrated  to  it, 
and  the  fast  of  Lent  lasts  also  forty  days.  The  fast  of  Lent 
ends  about  the  time  of  the  sufferings  and  death  of  the  Saviour, 
is  an  admirable  preparation  for  commemorating  them,  and  is  an 
equally  admirable  preparation  to  a  worthy  reception  of  the 
eucharist,  which  was  established  at  this  time  of  the  year.  Kent 
occurs  in  the  spring  of  the  year,  and  is  a  preservative  against 

the  temptations  Of   all  kinds  which  seem   to  be  greater  then  than 
,-it    other   seasons.      The   dark    color   of   the    \estments.     the    ah- 


A    HISTORY   OF  THE    WORSHIP    <>F   OOD.  27 

Bence  of  ;ill  that  is  joyful  in  the  Liturgy,  the  more  pressing 
invitations  to  prayer,  solitude,  alms-giving,  and  every  thing  in 
the  church  reminds  us  of  Him  who  prayed  and  fasted  for  us. 
The  place  where  our  Lord  fasted  is  about  twelve  miles  east  of 
Jerusalem,  near  the  site  of  the  Jericho  of  former  days.  In  the 
language  of  the  country,  the  spot  is  called  the  grotto  of  the 
quarantine.  It  is  a  natural  cavern,  which  has  since  been  en- 
larged, situated  about  500  feet  ahove  the  level  of  the  plain,  in 
the  side  of  a  mountain.  Terror  is  the  sentiment  which  tills  the 
soul  of  the  pilgrim  w  lien  he  visits  the  spot,  and  he  partly  un- 
derstands how  affected  must  have  been  the  soul  of  the  Master 
when  lie,  here,  had  present  to  His  mind  all  the  iniquities  of  the 
world. 

The  spot  is  moreover  at  a  short  distance  from  the  sites  once 
occupied  by  Sodom  and  the  other  cities  which  God  destroyed  in 
his  anger,  and  in  a  land  which  the  Israelites  had  to  often  defiled 
by  their  crimesand  idolatries. — There  was  a  time  when  as  many  as 
14,000  monks  lived  in  the  caverns  around  the  grotto  of  the 
quarantine,  and  in  our  days,  even  shismatics  are  found  who 
come  and  spend  the  forty  days  of  Lent  near  the  place  where  the 
Saviour  gave  us  the  example. 


CHAPTER  III. 

NARRATIVE    OF    OUR    I.OHO's    PUBLIC    LIFE. 

SOCTION  1.       T1IF    SANHEDRIM    SEND     TO     QUESTION     JOHN'     THE 
BAPTIST.     -HIS    ANSWER   AND   TESTIMONY     <  I02STCEB  M  M I 

THE  Christ.      (John  i,   10-51). 

"This  is  the  testimony  of  John,  when  the  Jews  sent  from 
Jerusalem  priests  and  Levites  to  him,  to  ask  him.  Who  art 
thou?     And  he  confessed,  and  did  not  deny:  and  he  confessed, 


28  THE  LIFE  OF  JESUS  CHRIST  IN  OUK  CEREMONIES. 

I  am  not  the  Christ.  And  they  asked  him,  What  then?  Art  thou 
Elias?  And  he  said,  I  am  not.  Art  thou  the  prophet?  (') 
And  he  answered,  No.  They  said  therefore  unto  him,  Who  art 
thou,  that  we  may  give  an  answer  to  them  that  sent  us?  What 
Bayest  thou  of  thyself?  He  said:  I  am  the  voice  of  one  crying 
in  the  'wilderness,  Make  straight  the  way  of  the  Lord  (Isaias 
xl.  3),  as  said  the  prophet  Isaias.  And  they  that  were  sent 
were  of  the  Pharisees.  And  they  asked  him,  and  said  to  him, 
Why  then  dost  thou  haptise,  if  thou  he  not  Christ,  nor  Elias, 
nor  the  prophet?  John  answered  them,  saying,  I  haptise  with 
water;  hut  there  hath  stood  one  in  the  midst  of  you  whom  you 
know  not.  The  same  is  he  that  shall  come  after  me.  who  is  pre- 
ferred before  me;  the  latchet  of  whose  shoe  I  am  not  worthy  to 
loose.  These  things  were  done  in  Bethania,  (')  beyond  the  Jor- 
dan, where  John  was  baptising. 

The  next  day  John  saw  Jesus  coming  to  him.  and  lie  saith, 
Behold  the  Lamb  of  God;  behold  him  that  taketh  away  the  sin 
of  the  world.  This  is  he  of  whom  I  said,  After  me  there  cometh 
a  man  that  is  preferred  before  me;  because  he  was  before  me. 
And  I  knew  him  not;  but  that  he  might  be  made  manifest  in 
Israel,  therefore  am  I  come  baptising  with  water.  And  John 
gave  testimony,  saying,  I  saw  the  spirit  coming  down  as  a  dove 
from  heaven,  and  he  remained  upon  him.  And  I  knew  him 
not;  hut  he  who  sent  me  to  baptise  with  water,  said  to  inc.  He 
upon  whom  thou  shalt  see  the  spirit  descending,  and  remaining 
upon  him,  he  it  is  that  baptiseth  with  the  Holy  Ghost.  (:i)  And 
I  saw,  and  I  gave  testimony,  that  this  is  the  Son  of  God. 

The  next  day  again  John  stood,  and  two  of  his  disciples. 
And  beholding  Jesus  walking,  he  said.  Behold  the  Lamb  of  God. 
And  the  two  disciples  heard  him  speak,  and  they  followed  Jesus. 
And  Jesus  turning,  and  seeing  them  following  him,  saith  to 
them,  What  seek  ye?  And  they  said  to  him.  Rabbi  (which  is 
to  say,  being  interpreted,  Master),  where  dwellest  thou?  lie 
saith   to    them  come  and  see.     They  came  and  saw   where  he 

(')  The  prophet  fortold  by  Moses  (Dent,  xviii.  15). 
(*)  This  Bethania  is  sometimes  called  Bethabara,  and  is  not  in  be 
confused  with  Bethania  near  Jerusalem. 

(8)  It  is  observable  that  St.  John  the  Baptisl  himself  contrasts  his 

own  baptism  with  that  of  OUT  Lord.      While  he  could  only    baptise    nv  i i  1 1 

water,  as  a  si^u  of  intended  purity,  oui  Lord  baptised  with  the  Hoi] 
Qhost,  who  actually  confers  the  purity  signified  bj  baptism,  (See  Acts 
xix.J.) 


A   HISTORY    OF   THE    WORSHIP   OF   GOD.  29 

abode,  and  they  stayed  with  him  that  day.  Now  it  was  about 
the  tenth  hour. 

''And  Andrew,  the  brother  of  Simon  Peter,  was  one  of  the 
two  that  bad  heard  from  John,  and  followed  him.  He  tindeth 
first  his  hrother  Simon,  and  saith  to  him,  We  have  found  the 
Messias.  which  is,  being  interpreted,  the  Christ.  And  he 
brought  him  to  Jesus.  And  Jesus  looking  upon  him  said,  Thou 
art  Simon  the  son  of  Jona:  thou  shalt  be  called  Cephas,  which 
is  interpreted  Peter. 

On  the  following  day  he  would  go  forth  into  Galilee,  andjie 
findeth  Philip.  And  Jesus  saith  to  him,  Follow  me.  Now 
Philip  was  of  Bethsaida,  the  city  of  Andrew  and  Peter.  Philip 
tindeth  Nathanael,  and  saith  to  him,  We  have  found  him  of 
Whom  Moses  in  the  law.  and  the  prophets,  did  write,  Jesus  the 
son  of  Joseph  of  Nazareth.  And  Nathanael  said  to  him,  Can 
anything  of  good  come  from  Nazareth  ?  Philip  saith  to  him. 
Come  and  see.  Jesus  saw  Nathanael  coming  to  him,  and  he 
saith  of  him,  Behold  an  Israelite  indeed,  in  whom  there  is  no 
guile.  Nathanael  saith  to  him,  Whence  knowest  thou  me  ? 
Jesus  answered  and  said  to  him,  Before  that  Philip  called  thee, 
when  thou  wast  under  the  fig-tree,  I  saw  thee.  Nathanael  an- 
swered him,  and  said,  Rabbi,  thou  art  the  Son  of  God;  thou  art 
the  King  of  Israel.  Jesus  answered  and  said  to  him,  Because  I 
said  unto  thee,  I  saw  thee  under  the  fig-tree,  thou  believest: 
greater  things  than  these  shalt  thou  see.  Amen,  amen  I  say  to 
you,  you  shall  see  the  heaven  opened,  and  the  Angels  of  God 
ascending  and  descending  upon  the  Son  of  Man." 

PROPHECIES. — FIGURES. 

The  lamb  ordered  to  be  immolated  by  the  Jews  in  Egypt, 
the  blood  of  which,  sprinkled  over  the  doors  of  their  houses, 
sheltered  them  from  the  strokes  of  the  destroying  angel,  was  a 
figure  of  our  Lord  Jesus  Christ. — As  the  Almighty  changed  the 
name  of  Abram  in  that  of  Abraham,  the  name  of  Sarai  in  that 
of  Sara,  and  gave  some  angels  and  men  names  indicative  of 
their  functions,  so  our  Lord  changed  the  name  of  Simon,  in 
that  of  Kephas  or  stone. 


30  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

LITURGY. 

In  the  preface  for  Easter  the  church  says  that  we  should 
return  special  thanks  to  God  on  that  day.  ••when  Christ  was 
immolated  our  Pasch.  For  lie  is  the  land)  who  took  away  the 
Bins  of  the  world.'' — When  the  time  for  communion  is  near, 
during  the  mass,  the  priest  in  the  name  of  the  church,  but  par- 
ticularly in  the  name  of  the  assistants,  says  aloud  three  times 
"Lamb  of  God  who  takest  away  the  sins  of  the  world:  have 
mercy  on  us.  (live  us  peace/' — Immediately  before  communion, 
after  the  general  confession,  the  priest  holding  a  consecrated. 
particle  in  his  hand,  says,  "Behold  the  lamb  of  God,  behold 
He  that  taketh  away  the  sins  of  the  world." — The  index  of  St. 
John's  right  hand  is  kept  and  held  in  great  veneration  in  the 
island  of  Malta. — No  wonder  that  the  thumb  and  index  of  the 
hands  of  the  priests  are  consecrated  with  oil  in  the  ceremony  of 
their  ordination. 

Section  12.     the  first  miracle  of  jesus  at  the  marriage 

FEAST. — HE   GOES  TO   CAl'II  A  KN'.U'.M.       (John  ii.   1-12). 

•'And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee; 
and  the  mother  of  Jesus  was  there.  And  Jesus  also  was  invited, 
and  hie  disciples,  to  the  marriage.  And  the  wine  failing,  the 
mother  of  Jesus  saith  to  him,  They  have  no  wine.  And  JesuE 
said  to  her,  Woman,  what  is  it  to  me  and  to  thee  ?  my  hour  is 
not  yet  come.  (')  His  mother  saith  to  the  waiters.  Whatsoever 
he  /hall  say  to  you.  do  ye. 

Now  there  were  set  there  six  waterpotsof  stone,  according  to 
the  manner  of  the  purifying  of    the    dews,  containing    two  or 

Maldonatus  thinks  that  our  Lord  spake  thus  to  Bhow  thai  lie  was 
doing  tin  miracle,  qoI  from  human  reaped  or  consideration  of  flesh  and 
blood,  bul  soieh  from  charity  and  to  declare  who  he  was.    The  nexi 

verse  plainly  shows  thai  his  mother  knew  of    the  miracle  that  he  \\a-  to 

perform,  and  thai  it  was  at   herrequesl   he  wroughl   it.     Doi  w.    The 
expression    'woman*  is  constantly    used   in   the  mosl  respectful  sense 

(  IRMSBY. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  31 

three  measures  apiece.     Jesus  Baith  to  them,  Fill  the  waterpots 

with  water.  And  the\  filled  them  up  to  tlic  brim.  Ami  .Icsus 
Baith  in  them,  Draw   out  now.  and  catiry  to  the    ehief  steward  of 

the  feast.  And  they  carried  it.  And  'when  the  chief  steward 
had  tasted  the  watei  made  wine,  and  knew  not  whence  it  was. 
hut  the  waiters  knew  who  had  drawn  the  water,  the  chief  steward 
ealleth  the  bridegroom,  and  saith  to  him,  Even  man  at  first  set- 
teth  forth  good  wine,  and  when  men  have  well  drunk,  then  that 
which  is  worse.  But  thou  hast  kept  the  good  wine  until  now. 
This  beginning  of  miracles  did  Jesus  in  Oana  of  Galilee;  and 
manifested  bis  glory,  and  his  disciples  believed  in  him. 

After  this  he  went  down  to  Oapharnaum,  he  and  his  mother, 
and  his  brethren,  and  his  disciples :  and  they  remained  there  not 
many  days."' 

LITURGY. 

('ana.  about  three  miles  north  of  Xazareth,  is  constantly 
visited  by  pilgrims.  They  are  shown  there  three  large  stone 
jars  said  to  have  been  some  of  those  which  our  Lord  Jesus  Christ 
commanded  to  be  filled  with  water. — The  above  passage  of  the 
gospel  of  St.  John  is  appointed,  to  be  read  at  mass  on  the  second 
Sunday  after  Epiphany,  precisely  at  the  time  when  marriage 
can  be  solemnized. — Good  catholics  are  mindful  of  the  poor  on 
the  occasion  of  marriage  festivities,  just  as  Mary  showed  kind- 
ness to  the  newly  married  couple  by  assisting  them  in  their 
poverty. — Most  blessed  are  they,  who  on  the  day  of  their  mar- 
riage entertain  Jesus  Christ  in  their  hearts  by  receiving  com- 
munion and  receive  the  fulness  of  the  grace  of  the  sacrament  in- 
stituted by  Him  for  their  welfare  ! — The  changing  of  the  water 
into  wine  was  a  figure  of  that  other  more  miraculous  change 
wrought  out  at  the  last  supper. 


32  THE   LIFE   OF  JESUS   CHRIST   IN   OUR   CEREMONIES. 

CHAPTER   IV. 

the  ministry. — first  year. 
Section  1.    jesus  goes  up  to   Jerusalem    fob  the  pascu, 

AM)   CASTS  THE     BUYERS     AND     SELLERS    OUT   OF   THE 
TEMPLE. — FIRST    PASSOVER.      (John  ii.    L3-22). 

And  the  pasch  of  the  Jews  was  at  hand,  and  Jesus  went  up 
to  Jerusalem. 

"And  he  found  in  the  temple  them  that  sold  oxen  and  sheep 
and  doves,  and  the  changers  of  money  sitting.  And  when  he 
had  made  as  it  were  a  scourge  of  little  cords,  he  drove  them  all 
out  of  the  temple,  the  sheep  also  and  the  oxen,  and  the  money 
of  the  changers  he  poured  out,  and  the  tables  he  overthrew. 
And  to  them  that  sold  doves  he  said,  Take  these  things  hence, 
and  make  not  the  house  of  my  Father  a  house  of  traffic.  And 
his  disciples  remembered  that  it  was  written,  T/i>  zeal  of  thy 
house,  hath  eaten  me  up    (Ps.  lxviii.  10). 

The  Jews  therefore  answered  and  said  to  him,  What  sign 
dost  thou  show  unto  us,  seeing  thou  dost  these  things?  Jesus 
answered  and  said  to  them.  Destroy  this  temple,  and  in  three 
days  I  will  raise  it  up.  The  Jews  then  said.  Six-and-forty 
years  was  this  temple  in  building,  and  wilt  thou  raise  it  up  in 
three  days?  But  he  spake  of  the  temple  of  his  body.  When 
therefore  he  was  risen  again  from  the  dead,  his  disciples  remem- 
bered that  he  had  said  this,  and  they  believed  the  Scripture, and 
the  word  that  Jesus  had  said." 

LITURGY. 

At  the  introit  of  the  mase  for  the  dedication  of  churches  we 
read  llie  words,  "This  place  is  terrible.  This  is  no  other  but 
the  house  of  (iod  and  the  (late  of  I  leaven. '"—1 1  oh  water  is  placed 
at,  the  door  of  the  church,  as  a  reminder  of  its  holiness.  —  Public 
penitents  may  he  east  out  of  the  church  on  A.sh  Wednea  lay:  and 
Binnere  nominally  excommunicated  may  not  enter  the Bacred  edi- 
fice dedicated  to  (Jod  under  the  new  law. 


\    HISTORY   OF   THE   WORSHIP   OF  GOD.  33 

SECTIOM    2.       NICODEMUS     COME8    TO    JE8US     B"S       NMillT. — till: 
lord's  DISCOURSE  with    him.  (John  ii.  23;  iii.  1-21.) 

"Now  when  he  was  at  Jerusalem  at  the  paschj  upon  the  fes- 
tival day,  many  believed  in  his  name,  seeing  his  signs  which  he 
did.  But  Jesus  did  not  trust  himself  unto  them.  I'm'  that  he 
knew  all  men.  and  because  he  needed  not  that  any  should  give 
testimony  of  man  :    for  he  knew   that  he  was  in    man. 

And  there  was  a  man  of  the  Pharisees,  named  Nicodemus, 
a  ruler  of  the  Jews.  This  man  came  to  .Jesus  by  nighty  and  said 
to  him,  Rabbi,  we  know  that  thou  ait  come  a  teacher  from  God; 
for  no  man  can  do  these  signs  which  thou  dost,  unless  God  be 
with  him. 

Jesus  answered  and  said  to  him.  Amen,  amen  I  say  to  thee, 
unless  a  man  he  born  again,  he  cannot  see  the  kingdom  of  God. 
Nicodemus  saith  to  him.  How  can  a  man  be  born  when  he  is 
old  ?  Can  he  enter  a  second  time  into  his  mother's  womb,  ami 
be  born  again  ? 

Jesus  answered.  Amen,  amen  I  say  to  thee,  unless  a  man  be 
horn  again  of  water  and  the  Holy  Ghost,  he  cannot  enter  into 
the  kingdom  of  God.  That  which  is  born  of  the  flesh  is  flesh: 
and  that  which  is  horn  of  the  Spirit  is  spirit.  Wonder  not  that 
I  said  to  thee,  ye  must  be  born  again.  (')  The  Spirit  breatheth 
where  he  will,  and  thou  nearest  his  voice,  but  thou  knowest  not 
whence  he  oometh,  and  whither  he  goeth;  so  is  every  one  that 
is  born  of  the  sprint.   (") 

Nicodemus  answered  and  said  to  him,  how  can  these  things 
be  done  ?  Jesus  answered  and  said  to  him,  Art  thou  a  master 
in  Israel,  ami  knowest  not  these  things  ?  Amen,  amen  I  say  to 
thee,  that  we  speak  what  we  know,  and  we  testify  what  we  have 
Been,  and  ye  receive  not  our  testimony.  If  I  have  spoken  to  you 
earthly  things,  and  ye  believe  not.  how  will  ye  believe,  if  I  shall 
speak  to  you  heavenly  things  ?    And  no  man  hath  ascended  into 


(')    The 


means  of  the  second  birth  are  pointed  out— water  as  the 
and  the  Holy  Spirit  as  the  efficient  cause.  Apb.  Kknkick. 
(■-',)  It  is  more  consistent  with  the  context  to  understand  this  pas- 
sage, as  si.  A.ugustin  and  St.  Ambrose  explain  it,  of  the  Divine  Spiril 
who  breathes  lite  into  the  soul  according  to  bis  good  pleasure,  and  whose 
secret  operations  we  feel,  whose  whisperings  to  conscience  we  hear, 
without  knowing  their  divine  source  or  perceiving  their  tendency. 
Every  one  wImi  is  horn  anew  is  secretly  and  invisibly  regenerated  in  tins 
way.     Ait..   Kknkk  k.  B] 


34  THE   LIFE    OF   JESUS    CHRIST    IX    OUR    CEREMOXIES. 

heaven,  but  he  that  descended  from  heaven,  the  son  of  man  who 
is  in  heaven.  And  as  Moses  lifted  up  the  serpent  in  the  desert, 
so  must  the  son  of  man  be  lifted  up  ;  that  whosoever  believeth 
in  him  may  not  perish,  but  may  have  life  everlasting.  For  God 
so  loved  the  world  as  to  give  his  only-begotten  Son,  that  whoso- 
ever believeth  in  him  may  not  perish,  but  may  have  live  ever- 
Lasting.  For  God  sent  not  his  Son  into  the  world  to  judge  the 
world,  but  that  the  world  might  be  saved  by  him.  Be  that  be- 
lieveth in  him  is  not  judged.  But  he  that  doth  not  believe  is 
already  judged  ;  because  he  believeth  not  in  the  name  of  the 
only-begotton  Son  of  God;  And  this  is  the  judgment:  because 
the  light  is  come,  and  men  loved  darkness  rather  than  the  light, 
for  their  works  were  evil.  For  every  one  that  doth  evil  hatetb 
the  light,  and  cometh  not  to  the  light,  that  his  works  may  not 
be  reproved.  But  he  that  doth  truth  cometh  to  the  light,  that 
his  works  may  be  made  manifest  because  they  are  done  in  God." 

LITURGY. 

We  read  in  Numbers,  c.  xxi,  that  God  in  order  to  punish 
the  .Jews  in  the  desert  on  account  of  their  murmurings,  "  SenJ 
among  the  people  fiery  serpents,  which  bit  them  and  killed 
many  of  them.  Upon  their  acknowledging  their  sin  Moses 
prayed  for  them,  and  by  the  order  of  God  made  a  brazen  serpent 
and  set  it  up  for  a  sign.  *  *  *  "Which  when  they  that  were 
bitten,  looked  upon,  they  were  healed."  On  the  recurrence  of 
the  Eeasl  of  the  invention  or  finding  of  the  cross  on  the  third  of 
May.  the  church  directs  her  priests  to  read  the  pari  of  the  pre- 
ceding gospel  which  records  the  erection  of  the  brazen  serpent, 
and  the  application  of  the  type  by  Jesus  Christ,  to  his  own  death 
on  the  cross.     *•  So  must  the  Son  of  man  be  Lifted  up,  that  who- 

soever  believe  in  Him    may    noi    perish,  but    ma\  have  life  e\  er- 

Lasl  ing." 

Section  3.     lfteb  the  pasob   jesus    begins  ro    baptise. — 
.ion  \  the  baptist's  testimoni   of  him.   (John  ui.  22-36.) 

"After  these  things  Jesus  and  his  disciples  came  into  the  land 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  6b 

of  Judea  and  there  be  abode  with  them,  and  baptised.  And 
John  also  was  baptising  in  Ennon,  near  Salim:  because  there 
was  much  water  there,  and  they  came,  and  were  baptised.  For 
John  was  not  ye1  casl  into  prison. 

And  there  arose  a  question  between  some  of  Joint's  disciples 
and  the  Jews  concerning  purification;  and  they  came  to  John, 
and  said  to  him,  Rabbi,  he  that  was  with  thee  beyond  the  Jor- 
dan, to  whom  thou  gayest  testimony,  behold  lie  baptiseth,  and 
all  men  come  to  him. 

John  answered  and  said,  A  man  cannot  receive  anything, 
unless  it  be  given  him  from  heaven.  Ye  yourselves  do  bear  me 
witness  that  I  said, I  am  not  the  Christ,  but  that  I  am  sent  before 
him.  He  thai  hath  the  bride  is  the  bridegroom;  but  the  friend 
of  the  bridegroom,  who  standeth  andheareth  him,rejoiceth  with 
joy  because  of  the  bridegroom's  voice.  This  my  joy.  therefore 
is  fulfilled.  He  must  increase,  but  I  must  decrease.  He  that 
cometh  from  above  is  above  all.  He  that  is  of  the  earth,  of  the 
earth  lie  is,  and  of  the  earth  he  speaketh.  He  that  cometh  from 
heaven,  is  above  all.  And  what  he  hath  seen,  and  heard,  that 
he  testifieth;  and  no  man  receiveth  his  testimony.  He  that 
hath  received  his  testimony  hath  set  to  his  seal  that  God  is  true. 
For  he  whom  God  hath  sent  speaketh  the  words  of  God;  for 
God  doth  not  give  the  Spirit  by  measure.  The  Father  loveth 
tlie  Son:  and  he  hath  given  all  things  into  his  hand.  He  that 
believeth  in  the  Son,  hath  life  everlasting:  but  he  that  believeth 
not  the  Son  shall  not  see  life,  but  the  wrath  of  God  abideth  on 
him." 

Ski  rroN  4.     jesus  returns  to  galilee. — ins  discourse  with 
the  WOMAN  OF  samakia.  (John  iv.   1-42.) 

"When  Jesus  therefore  understood  that  the  Pharisees  had 
heard  that  Jesus  maketh  more  disciples  and  baptiseth  more  than 
John,  (though  Jesus  himself  did  not  baptise,  but  his  disciples,) 
he  left  Judea,  and  went  again  in  Galilee.  Ami  he  was  of  neces- 
sity to  pass  through  Samaria.  He  cometh  therefore  to  a  city  of 
Samaria  which  is  called  Sichar,  near  the  land  which  Jacob  nave 
to  his  son  Joseph.  Now  Jacob's  well  was  there.  Jesus  there- 
fore, being  wearied  with  his  journey,  sat  thus  on  the  well.  It 
was  about  the  sixth  hour. 

There  cometh  a  woman  of  Samaria  to  draw  water.  Jesus 
saith  to  her,  Give   me   to   drink.       Fur  His  disciples  were  gone 


36  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

into  the  city  to  buy  incuts.  Then  thai  Samaritan  womao  saith 
to  him,  How  dost  then,  being  a  Jew,  ask  of  me  to  drink,  who 
am  a  Samaritan  woman?  For  the  Jews  do  not  communicate 
with  the  Samaritans. 

Jesus  answered  and  said  to  her,  If  thou  didst  know  the  gift 
of  God,  and  who  he  is  that  saith  to  thee,  Give  me  to  drink: 
thou  perhaps  wouldst  have  asked  of  him,  and  he  would  have 
given  thee  living  water. 

The  woman  saith  to  him,  Sir,  thou  hast  nothing  wherein  to 
draw,  and  the  well  is  deep:  from  whence  then  hast  thou  living 
water  ?  Art  thou  greater  than  our  father  Jacob,  who  gave  us 
the  well,  and  drank  thereof  himself,  and  his  children,  and  his 
cattle  ? 

Jesus  answered  and  said  to  her.  Whosoever  drinketh  of  this 
water  shall  thirst  again:  but  he  that  shall  drink  of  the  water 
that  I  will  give  him,  shall  not  thirst  for  ever:  but  the  water 
that  I  will  give  him  shall  become  in  him  a  fountain  of  water, 
springing  up  into  life  everlasting. 

The  woman  saith  to  him.  Sir,  give  me  this  water,  that  I  may 
not  thirst,  nor  come  hither  to  draw. 

Jesus  saith  to  her,  Go,  call  thy  husband,  and  come  hither. 
The  woman  answered  and  said.  I  have  no  husband.  Jesus  said 
to  her,  Thou  hast  said  well,  I  have  no  husband:  for  thou  hast 
had  live  husbands,  and  he  whom  thou  now  hast,  is  not  thy  hus- 
band.      This  thou  hast  said  truly. 

The  woman  saith  to  him,  Sir,  I  perceive  that  thou  art  a 
prophet.  Our  fathers  adored  on  this  mountain,  (')  and  ye  Bay, 
that  at  Jerusalem  is  the  place  where  men  must  adore. 

Jesus  saith  to  her.  Woman,  believe  me.  that  the  hour  cometh, 
w  hen  ye  Bhall  neither  on  this  mountain,  nor  in  Jerusalem  adore 
the  Father.  Ye  adore  that  which  ye  know  not:  we  adore  that 
which  we  know:  for  salvation  is  of  the  Jews.  Hut  the  hour 
cometh,  and  now  is,  when  the  true  adorers  shall  adore  the 
bathei-  in  spirit  and  in  truth;  for  the  Father  also  seeketh  such 
to  adore  him.  God  is  a  spirit,  ami  they  that  adore  him.  must 
adore  him  in  spiril  and  in  truth. 

Tie-  woman  saith  to  him,  I  know  that  the  Messias  Cometh 
(who  is  called  Christ) ;  therefore  when  he  is  come,  he  will  tell 
us  all  things.     Jesus  Baith  to  her,  I.  that   speak  with   thee,  am 

he. 

(')  (iari/.im,  where  the  Samaritans  had  Bel  up  their  temple. 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  37 

And  immediately  his  disciples  came;  and  they  wondered 
that  he  talked  with  the  woman.  Vet  no  man  said.  What  seekesf 
thou,  or  why  talkest  thou  with  her  ?  The  woman  therefore  hit 
her  waterpot,  and  went,  her  wa\  into  the  city,  and  saith  to  the 
men  there.  Come,  and  see  a  man  who  has  told  me  all  things 
whatsoever  I  have  done.  Is  not  he  the  Christ  ?  They  went 
therefore  out  of  the  city,  and  came  unto  him. 

In  the  meantime  the  disciples  prayed  him,  saying.  Rabbi, 
eat.  But  he  said  to  them,  I  have  meat  to  eat,  which  ye  know 
not.  The  disciples  therefore  said  one  to  another,  Hath  any  man 
brought  him  to  eat  ?  Jesus  saith  to  them.  My  meat  is  to  do  the 
will  of  him  that  sent  me,  that  I  may  perfect  his  work.  Do  not 
ye  say,  There  are  yet  four  months,  and  then  the  harvest  cometh? 
Behold,  I  say  to  you,  lift  up  your  eyes,  and  see  the  countries: 
for  they  are  white  already  to  harvest.  And  he  that  reapeth  re- 
ceiveth  wages,  and  gathereth  fruit  unto  life  everlasting;  that 
both  he  that  soweth,  and  he  that  reapeth,  may  rejoice  together. 
For  in  this  is  the  saying  true.  That  it  is  one  man  that  soweth, 
and  it  is  another  that  reapeth.  I  have  sent  you  to  reap  that  in 
which  ye  did  not  labour:  others  have  laboured,  and  ye  have  en- 
tered into  their  labours. 

Now  of  that  city  many  of  the  Samaritans  believed  in  him. 
for  the  word  of  the  woman  giving  testimony.  He  told  me  all 
things  whatsoever  I  have  done.  So  when  the  Samaritans  were 
come  to  him,  they  desired  him  that  he  would  tarry  there.  And 
he  abode  there  two  days.  And  many  more  believed  in  him  be- 
cause of  his  own  word.  And  they  said  to  the  woman,  We  now 
believe,  not  for  thy  saying;  for  we  ourselves  have  heard  him, 
and  know  that  this  is  indeed  the  Saviour  of  the  world." 

PROPHECIES. 

When  the  Jews  after  leaving  Egypt  had  come  to  the  desert 
of  Sinai,  they  murmured  against  Moses  because  there  was  no 
water  in  the  place.  By  striking  the  rock  with  his  rod,  according 
to  the  order  of  God,  there  came  out  of  it  a  miraculous  spring  of 
water  so  abundant  that  it  suflieed  for  them  and  their  cattle. 


38  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

THE    LITURGY. 

The  history  of  our  Lord  and  the  Samaritan  woman  is  read 
on  the  Friday  after  the  third  Sunday  of  Lent,  at  the  mass.  It 
is  the  season  of  the  year  when  many  guilty  men  and  women  re- 
ceive pardon  and  grace  by  confessing  to  the  minister  of  Jesus 
Christ. — Another  most  touching  reference  to  this  fact  in  the 
history  of  Jesus  Christ,  is  found  in  the  prose  recited  or  sung  at 
mass  for  the  dead. 

••  Worn  and  weary  Tlioii  lias  sought  me 
By  the  cross  and  passion  bought  me 
Spare  the  hope  Thy  labours  brought  me." 

Skctiox   5.     on    jus   return   to    caxa    in    galilee   jesus 
heaes  the  ruler/s  son.  (Matt.  iv.  12;  John  iv.  4:5-54.) 

■•And  after  two  days  he  departed  thence. and  went  into  Galilee. 
For  Jesus  himself  gave  testimony  that  a  prophet  hath  no  honour 
in  his  own  country.  And  when  he  was  come  into  Galilee,  the 
( I ali leans  received  him,  having  seen  all  the  things  he  had  done 
at  Jerusalem  on  the  festival-day;  for  the\  also  went  to  the 
festival-day. 

He  came  again  therefore  into  ('ana  of  Galilee,  where  he  made 
the  water  wine.  And  there  was  a  certain  ruler  whose  BOD  wa> 
sick  at  Gapharnaum.  He.  having  heard  that  Jesus  was  come 
from  Judea  into  Galilee,  wenttohim  and  prayed   him  to  come 

down  and  heal    his  son;    for  he  was  at  the  point  of  death.     Then 

Jesus  said  to  him,  Unless  ye  see  signs  and  wonders  ye  believe 
not.  The  ruler  saith  to  him,  Sir,  conic  down,  before  that  my 
-on  die.  desus  saith  to  him.  Go  thy  way.  thy  son  liveth.  The 
man  believed  the  word  which  Jesus  said  to  him,  and  went  his 
way.      And  as  he  was  going    down,    his   servants    met    him:   and 

they  brought  word,  saying  that  his  son  lived.  He  asked  there- 
fore of  I  hem  the  hour  wherein  he  grew  better.  And  they  said 
to  him.  Yesterday,  at  the  Beventh  hour,  the  fever  left  him.  The 
Eather therefore  knew  that  it  was  at  the  same  hour  that  Jesus 
said  to  him.  Thy  son  liveth.  And  himself  believed,  and  his 
whole  house. 


A    HISTORY    OF   THE    WORSHIP    OF   (iOD.  30 

This  is  again  the  second  miracle  that  Jesus  did,  (')  when  he 
was  come  ou1  of  Judea  into  Galilee." 

Section  6.    the  fame  of   this    miracle    having    spread, 

jesus  (joes  to  nazareth,  and  there  preaches  in 

THE  SYNAGOGUE   (  Luke  iv.  14-30.) 

"And  Jesus  returned  in  the  power  of  the  Spirit  into  Galilee, 
and  the  fame  of  him  went  out  through  the  whole  country.  And 
he  taught  in  their  synagogues,  and  was  magnified  by  all.     And 

lie  came  to  Nazareth,  where  he  was  brought  up:  and  he  went 
into  the  synagogue,  according  to  his  custom,  on  the  sabbath - 
day;  and  he  rose  up  to  read,  and  the  book  of  Isaias  the  prophet 
was  delivered  unto  him.  And  as  he  unfolded  the  book,  he 
found  the  place  where  it  was  written,  Th e  spirit  of  the  Lord  is 
upon  nir.  >r/i, ■=reforr  he  faith  anointed  me.  hr  hath  sent  ,,a  to 
/>i''  arli  the  gospel  to  t/ie  poor,  to  heal  the  contrite  of  heart,  to 
preach  deliverance  to  the  captives  and  sight  t<>  the  blind,  to  set  at 
liberty  them,  that  are  bruised,  to  preach  the  acceptable  year  of 
the  Lord  and  the  day  of  reward.  (Isa.  lxi.  1-2).  And  when  lie 
had  folded  the  book,  he  restored  it  to  the  minister,  and  sat 
down.     And  the  eyes  of  all  in  the  synagogue  were  fixed  on  him. 

And  he  began  to  say  to  them,  This  day  this  scripture  is  ful- 
filled in  your  ears.  And  all  gave  testimony  to  him  ;  and  they 
wondered  at  the  words  of  grace  that  proceeded  from  his  mouth  ; 
and  they  said.  Is  not  this  the  son  of  Joseph  ? 

And  he  said  to  them,  Doubtless  ye  will  say  to  me  this  simili- 
tude. Physician,  heal  thyself  :  as  great  things  as  we  have  heard 
done  in  Capharuaum,  do  also  here  in  thy  own  country.  And  he 
said.  Amen  I  say  to  you,  that  no  prophet  is  accepted  in  his  own 
country.  In  truth  I  say  to  you,  there  were  many  widows  in  the 
days  of  Elias  in  Israel.  (2)  when  heaven  was  shut  up  three  years 
ami  six  months,  when  there  was  a  great  famine  throughout  all  the 
earth  :  and  to  none  of  them  was  Elias  sent,  but  to  Sarepta  of 
Sidon.   to  a  widow  woman.     And  there  were  many   lepers  in 

(')  The  synogogues  were  the  recognized  places  of  religious  instruction 

amongst  the  Jews.  Almost  every  town  ami  Pillage  had  one.  with  its 
own  ministers  and  arrangements.  They  were  not  places  of  sacrifice. 
but  for  hearing  the  law  read,  and  perhaps  for  prayer  and  devotion. 

(*)  3  Kings,  xvii. 


1<)  THE  LIFE  OF  JESD8  CHBI8T  IN  OUB  CEBEMON1E8. 

Israel  in  the  time  of  Eliseus  the  prophel  :()  and  none  of  them 
was  cleansed  but  Naaman  the  Syrian. 

And  all  they  iii  the  synagogue,  hearing  these  things,  were 
filled  with  anger.  And  they  rose  lip,  and  thrust  him  out  of  the 
city;  and  they  brought  him  to  the  brow  of  the  hill,  whereon 
their  city  was  built,  thai  they  mighl  casl  him  down  headlong. 
But  he,  passing  through  the  midst  of  them,  went  his  way." 

The  event  here  related  is  commemorated  by  the  church  on 
the  Monday  following  the  third   Sunday  of  lent. 

In  the  year  1741  the  Franciscans  bought  of  a  Mohammedan 
the  house  which  stood  on  the  site  of  this  synagogue,  and  built 
on  the  same  spot  a  chapel  which  was  named  the  synagogue. 
Since  the  year  1770  this  building  has  been  used  as  a  parish 
church  by  the  Catholic  Greeks  of  Nazareth. 

The  hill  whence  the  Jews  intended  to  east  our  Savior  head- 
long into  the  abyss  below  is  about  two  miles  south  of  Nazareth. 
Our  pious  Catholic  ancestors  had  built  there  a  convent  and 
oratory,  of  which  some  remains  are  visible  to  this  day.  Between 
this  spot  and  Nazareth  is  the  place  named  Our  Lady  of  the 
Fright.  The  legend  is,  that  the  blessed  mother  followed  her 
son  part  of  the  way,  but  being  overcome  with  terror,  she  here 
tell  in  a  swoon,  and  was  unable  to  proceed  further. 

Section   '..    jesus  goes  dowh  to  capharnaum    \\i>  dwells 

THERE. — rESUS    CALLS      PETER,      A.NDREW,      JAMES 
and  JOHN.    (Matt.  iv.  L2-22;  .Mark  i.  14-20.) 

••And  when  Jesus  had  heard  that  John  was  delivered  up,  he 
retired  into  Galilee.  And  leaving  the  citj  Nazareth,  he  came 
and  dwelt  in  Capharnaum  on  the  sea-coast,  in  the  borders  of 
Zabulon  and  Nephthalim;  thai  it  might  be  fulfilled  which  was 
said  bj  Isaia-  the  prophet;  Land  of  Zabulon  and  land  of  Neph- 
thalim,  the  way  of  tin  sea  beyond  tht  Jordan,  Galilei  of  tin. 
Gentiles:  th,  /»<>/>{<  that  sat  in  darkness  hath  seen   great  light} 

(')  1  Kings,  v. 


A   HISTORY   OF  THE   WORRHir   OF  GOD.  41 

and  to  them  that  sat  in  the  region  ofthA  shadow  of  death  light  is 
sprung  up.  (Isaias  i.\.  1.  and  xlii.  ?).  And  after  that  John  was 
delivered  up,  Jesus  came  into  Galilee  preaching  the  gospel  of 
the  kingdom  of  God ;  and  saying.  The  time  is  aeeom])]isl)ed,and 
the  kingdom  of  God  is  at  hand:  repent,  and  believe  the  gospel. 

And  passing  by  the  sea  of  Galilee,  lie  saw  Simon  and  An- 
drew Ins  brother,  casting  nets  into  the  sea  (for  they  were  fisher- 
men). And  Jesus  said  to  them.  Come  after  me,  and  I  will 
make  yon  to  become  fishers  of  men.  And  immediately  leaving 
their  nets  they  followed  him.  And  going  on  from  thence  a 
little  farther,  he  saw  James  the  son  of  Zebedee,  and  John  his 
brother,  who  also  were  mending  their  nets  in  the  ship.  And 
forthwith  he  called  them.  And  leaving  their  father  Zebedee  in 
the  ship  with  his  hired  men,  they  followed  him." 


Section  8.    jesus  teaches  in  the  synagogue  of  caphar- 

N  U'M     ON     THE     SABBATH,      AND     CASTS     OUT   A 
devil.  (Mark  i.  31-28;  Luke  iv.  31-37.) 

"And  they  enter  into  Capharnaum,  and  forthwith  upon  the 
sabbath-days  going  into  the  synagogue,  he  taught  them;  and 
they  were  astonished  at  his  doctrine:  for  he  was  teaching  them 
as  one  having  power,  and  not  as  the  scribes. 

And  there  was  in  their  synagogue  a  man  with  an  unclean 
spirit;  and  lie  cried  out  with  a  loud  voice,  saying.  What  have 
we  to  do  with  thee,  Jesus  of  Nazareth?  art  thou  come  to  destroy 
us?  I  know  who  thou  art, — the  Holy  One  of  God.  And  Jesus 
relinked  him.  saying.  Hold  thy  peace  and  go  out  of  him.  And 
the  unclean  spirit  tearing  him,  and  crying  out  with  a  loud 
voice,  when  he  had  thrown  him  into  the  midst,  went  out  of  him, 
ami  hurt  him  not  at  all. 

And  they  were  all  amazed,  insomuch  that  they  questioned 
among  themselves,  saying.  What  thing  is  this?  what  is  this  new 
doctrine?  for  with  authority  and  power  he  commandeth  even 
the  unclean  spirits,  and  they  obey  him.  And  the  fame  of  him 
was  spread  forthwith  into  all  the  country  of  Galilee." 


42  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

Sectio.v  9.     on    the   samk    day    hi;    heals    peter*    wipe's 

mother  and  many  othees.     (Mark   i.   39-34;  Matt. 

viii.  14-17;  Luke   iv.  38-41). 

"And  immediately  going  out  of  the  synagogue,  they  came 
into  the  house  of  Simon  and  Andrew  with  James  and  John. 
And  Simon's  wife's  mother  lay  in  a  fit  of  fever:  and  forthwith 
they  tell  him  of  her.  And  coming  to  her,  and  standing  over 
her.  he  commanded  the  fever,  and  lifted  her  up.  taking  her  by 
the  hand;  and  immediately  the  fever  left  her,  and  she  minis- 
tered unto  them. 

And  when  the  sun  was  down,  all  they  that  had  any  sick 
with  divers  diseases,  brought  them  to  him.  But  he  laying  his 
hands  on  every  one  of  them,  healed  them.  And  all  the  city  was 
gathered  together  at  the  door.  And  devils  went  out  from  many, 
crying  out  and  saying,  Thou  art  the  Son  of  God.  And  rebuk- 
ing them,  he  suffered  them  not  to  speak,  for  they  knew  that  he 
was  ( 'hrist. 

That  it  might  be  fulfilled  which  was  spoken  by  the  prophel 
Isaias,  saying,  lie  took  our  infirmities }  and  bore  our  diseases," 
(Isaias  liii.  4). 

Section  10.     early  the  next  morning,  jesus  retires  to  a 
desert  plage,  and  then  begins  to  preach  through- 
OUT THE  CITIES    OF  GAL1LEK.  A.   D.  27.       (Matt. 

iv.  23-25;  Mark  i.  35-39;  Luke  iv.  42-44). 

••And  rising  very  early,  going  out  he  went  into  a  desert 
place;  and  there  he  prayed.  And  Simon  and  they  that  were 
with  him  followed  after  him.  And  when  they  had  found  him, 
they  said  to  him,  All  seek  for  thee.  And  he  said  to  them,  Lei 
us  go  into  the  neighbouring  towns  and  cities,  that  1  may  preach 
there  also;  for  to  this  purpose  am  1  come.  And  the  multitudes 
sought  him,  and  came  unto  him;  and  they  stayed  him  that  he 
should  not  depart  from  them.  And  lie  said  to  them,  To  other 
cities  also  l  must  pivadi  the  kingdom  of  God;  for  therefore  am 
I  sent. 

And  Jesus  wenl  about  all  Galilee,  teaching  in  their  syna- 
gogues, and  preaching  the  gospel  of   the  kingdom,  and   healing 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  t3 

all  manner  of  sickness  and  every  infirmity  among  the  people. 

And  his  fame  went  throughout  all  Syria:  and  they  presented  to 
him  all  sick  people  that  were  taken  with  divers  discuses  and 
torments,  and  such  as  were  possessed  by  devils,  and  lunatics, 
and  those  that  had  the  palsy,  and  he  cured  them.  And  much 
people  followed  him  from  Galilee,  and  from  Decapolis,  and 
from  Jerusalem,  and  from  d  mica. and  from  beyond  the  Jordan." 

Section  11.     the    multitudes   follow     him. — Christ's  ser- 
mon ox  tiik  mount.     (Matt,  v.,  vi.,  vii.) 

a.  "And  seeing  the  multitudes,  he  went  up  into  a  mountain; 
and  when  he  was  sat  down,  his  disciples  came  to  him.  And 
opening  his  mouth,  he  taught  them,  saying,  Blessed  are  the 
poor  in  spirit:  for  theirs  is  the  kingdom  of  heaven.  Mlessed 
are  the  meek:  for  they  shall  possess  the  land.  Blessed  are  they 
that  mourn,  for  they  shall  be  comforted.  Blessed  are  they  that 
hunger  and  thirst  after  justice:  for  they  shall  have  their  fill. 
Blessed  are  the  merciful:  for  they  shall  obtain  mercy.  Blessed 
arc  the  clean  of  heart:  for  they  shall  see  God.  Blessed  are  the 
peacemakers:  for  they  shall  be  called  the  children  of  God. 
Blessed  are  they  that  suffer  persecution  for  justices'  sake:  for 
theirs  is  the  kingdom  of  heaven.  Blessed  are  ye  when  they 
shall  revile  vrou,  and  persecute  you,  and  speak  all  that  is  evil 
against  you  untruly,  for  my  sake;  be  glad  and  rejoice,  for  your 
reward  is  very  great  in  heaven;  for  so  they  persecuted  the 
prophets  that  were  before  you. 

I>.  Ye  are  the  salt  of  the  earth.  But  if  the  salt  lose  its  sa- 
vour, wherewith  shall  it  be  salted?  It  is  good  for  nothing  any 
more  but  to  be  cast  out  and  to  be  trodden  on  by  men.  Ye  are 
the  light  of  the  world.  A  city  that  is  seated  on  a  mountain 
cannot  be  hid.  Neither  do  men  light  a  candle  and  put  it  under 
a  bushel,  but  upon  a  candlestick,  that  it  may  shine  to  all  that 
are  in  the  house.  So  let  your  light  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father  who  is  in 
heaven. 

Do  not  think  that  1  am  come  to  destroy  the  law  or  the 
prophets.  I  am  not  come  to  destroy,  but  to  fulfil.  For  amen  I 
say  unto  yon,  till  heaven  and  earth  pass,  one  jot  or  one  tittle 
shall  not  pass  of  the  law  till  all  be  fulfilled.  He  therefore  that 
shall  break  one  of  these  least  commandments,  and  shall  so  teach 


I  1  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

men,  shall  be  called  the  least  in  the  kingdom  of  heaven.     1  Hi t 

be  that  shall  do  and  teach,  he  shall  be  railed  great  in  the  king- 
dom of  heaven.  For  I  tell  von  that  unless  your  justice  abound 
more  than  that  of  the  scribes  and  Pharasees,  ye  shall  not  enter 
into  the  kingdom  of  heaven. 

Ye  have  heard  that  it  was  said  to  them  of  old,  Thou  shalt 
not  kill  ;  and  whosoever  shall  kill,  shall  be  in  danger  of  the 
judgment.  But  I  say  to  you.  that  whosoever  is  angry  with  his 
In-other  shall  be  in  danger  of  the  judgment.  (')  And  whosoever 
shall  say  to  his  brother,  Etaca,  shall  be  in  danger  of  the  coun- 
cil. (")  And  whosoever  shall  say.  Thou  fool,  shall  be  in  danger 
of  hell  fire.  (8)  If  therefore  thou  offer  thy  gift  at  the  altar,  and 
there  thou  remember  that  thy  brother  hath  anything  against 
thee;  leave  there  thy  offering  before  the  altar,  and  go  first  to 
be  reconciled  to  thy  In-other  ;  and  then  coming  thou  shah  offer 
thy  gift.  Be  at  agreement  with  thy  adversary  betimes,  whilst 
thou  art  in  the  way  with  him,  lest  perhaps  the  adversary  deliver 
thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer,  and 
thou  be  cast  into  prison.  Amen  I  Bay  to  thee,  thou  shalt  not  go 
out  from  thence  till  thou  repay  the  last  farthing. 

c.  Ye  have  heard  it  was  said  to  them  of  old.  Thou  shalt  not 
commit  adultery.  But  I  say  unto  you.  that  whoever  shall  look 
on  a  woman  to  lust  after  her,  hath  already  committed  adultery 
with  her  in  his  heart.  And  if  thy  right  eye  scandalize  thee, 
pluck   it  out  and  cast  it  from  thee  ;  for  it  is  expedient  for  thee 

(')  Maldonatus  explains  this  of  the  anger  thai  tends  to  murder,  and  is 
murder  in  the  will:  tor  every  one  that  hateth  his  brother  is  a  murderer 
(1  Johll  iii.  15).  Just  as  the  lu-t  that  means  adultery  is  adultery  in  the 
will,  ami  is  judued  as  BUCh  1>.\   <  rod. 

Raca,"  a  Chaldaic  word  expressive  of  contempl  ;  equivalent  to 
••a  \ain  and  empty  person."  Fool — perhaps  from  a  Hebrew  word  sig- 
nifying "rebel."  Ormsby.  The  insult  implied  must  be  estimated  by 
the  force  generally  given  to  the  term  used,  and  bj  the  circumstances 
and  manner  in  which  it  is  employed.  *  Ihd  the  text  Implies  thai  a 

high  degree  of  contumely  deserved  the  most  severe  punishment,     Ann. 

Ki  iNRICK. 

Or  the  Gehenna  of  fire.  The  word  "Gehenna"  signified  originally 
"the  \alle\  of  Ennom."  It  wasavallej  situated  southeast  of  Jerusa- 
lem, where  the  Jews  formerly  sacrificed  children   to   Moloch.      Attci 

.lusias  put  an  end  to  this  ahominat  ion  the  valley  was  sel  apart  as  a  reCOp 
tacle   for    the   carcasses   and    offal    Of   the  city,  to  destroy  which    tire  was 

constantly  burning  in  it.  It  presented,  therefore,  a  lively  image  of 
hell, 


A    HISTORY   OF  THE    WORSHIP    OF   GOD.  45 

that  one  of  thy  members  should  perish,  rather  than  thy  whole 
body  be  cast  into  hell.  (')  And  if  thy  right  hand  scandalize 
thee,  cut  it  off  and  cast  it  from  thee  ;  for  it  is  expedient  for 
thee  that  one  of  thy  members  should  perish,  rather  than  that 
thy  whole  body  go  into  hell. 

And  it  hath  been  said.  Whosoever  shall  put  away  his  wife. 
let  him  give  her  a  bill  of  divorce.  (')  But  I  say  to  you,  that 
whosoever  shall  put  away  his  wife,  excepting  for  the  cause  of 
fornication,  niaketh  her  to  commit  adultery  ;  and  he  that  shall 
marry  her  that  is  put  away  commiteth  adultery. 

A.gain,  ye  have  heard  that  it  was  said  to  them  of  old,  Thou 
shalt  not  foreswear  thyself,  but  thou  shalt  perform  thy  oaths  to 
the  Lord.  But  I  say  to  you  not  to  swear  at  all.  neither  by 
heaven,  for  it  is  the  throne  of  God:  nor  by  the  earth,  for  it  is  his 
footstool:  nor  by  Jerusalem,  for  it  is  the  city  of  the  great  king: 
neither  shalt  thou  swear  by  thy  head,  because  thou  canst  not 
make  one  hair  white  or  black.  But  let  your  speech  be  yea,  yea. 
nay,  nav:  and  that  which  is  over  and  above  these  is  of  evil. 

You  have  heard  that  it  hath  been  said,  An  eye  for  an  eye, 
and  a  tooth  for  a  tooth.  But  I  say  to  you,  not  to  resist  evil  but 
if  one  strike  thee  on  thy  right,  cheek,  turn  to  him  also  the 
other:  (8)  and  if  a  man  will  contend  with  thee  in  judgment, and 
take  away  thy  coat,  let  go  thy  cloak  also  unto  him:  and  whoso- 
ever will  force  thee  one  mile,  go  with  him  other  two.  Give  to 
him  that  asketh  of  thee,  and  from  him  that  would  borrow  of 
thee  turn  not  away. 

Ye  have  heard  that  it  hath  been   said,  Thou   shalt   love  thy 

(')  It  is  doubtless  better  to  lose  an  eye  than  to  incur  damnation  ;  but 
the  application  of  the  figure  is.  that  it  is  better  to  forfeit  what  is  dearest 
and  most  valued  than  to  lose  OUT  soul.     Abp.  KENRICK. 

We  are  not  to  understand  from  these  words  that  our  Lord  sanc- 
tions absolute  divorce  in  the  sense  of  an  annulling  of  the  marriage-tie  : 
but  we  gather  from  the  passage  that,  if  the  woman  be  guilty  of  adul- 
tery, the  man  may  put  her  away  from  his  society  for  ever,  but  that  per- 
petual dismissal  for  any  other  reason  would  be  an  unjustifiable  exposure 
of  the  woman  to  the  danger  of  adultery.  In  this  sense,  wbosoever  shall 
put  away  bis  wife,  except  for  the  cause  of  fornication,  niaketh  her  to 
commit  adultery. 

(:;)  The  literal  fulfilment  of  this  injunction  is  not  required,  since  we 
do  not  find  that  even  St.  Paul,  when  -.truck  on  the  mouth  by  order  of 
the  high-priesl  Ananias,  invited  farther  aggression  (Acts  xxii.  3).    Our 

disposition  Of  heart  should,  however,  lie  such  as  to  make  us  ready  to 
suffer  greater  injuries  than  those  which  have  already  been  indicted. 


If'  THE  LIFE  OP  JESUS  CHRIST  IN  OUR  CEREMONIES. 

neighbour,  and  hate  thine  enemy.  But  I  say  to  yon,  Love  your 
enemies;  do  good  to  them  that  hate  you,  and  pray  for  them  that 
persecute  and  calumniate  you  :  that  ye  may  be  the  children  of 
your  Father  who  is  in  heaven,  who  maketh  his  sun  to  rise  upon 
the  good  and  bad,  and  raineth  upon  the  just  and  unjust.  For 
if  ye  love  them  that  love  you,  what  reward  shall  ye  haver  do 
not  even  the  publicans  this?  And  if  ye  salute  your  brethren  only, 
what  do  you  more?  do  not  also  the  heathens  this?  Be  ye  there- 
fore perfect,  as  also  your  heavenly  Father  is  perfect. 

Take  heed  that  ye  do  not  your  justice  before  me,  to  be  seen 
by  them:  otherwise  ye  shall  not  have  a  reward  of  your  Father 
who  is  in  heaven.  Therefore  when  thou  dost  an  alms-deed, 
sound  not  a  trumpet  before  thee,  as  the  hypocrites  do  in  the 
synagogues  and  in  the  streets,  that  they  may  be  honoured  by 
men.  Amen  I  say  to  you,  they  have  received  their  reward. 
But  when  thou  dost  alms,  let  not  thy  left  hand  know  what  thy 
right  hand  doth;  that  thy  alms  may  be  in  secret,  and  thy  Father 
who  seeth  in  secret  will  repay  thee. 

And  when  ye  pray,  ye  shall  not  be  as  the  hyprocrites,  that 
love  to  stand  and  pray  in  the  synagogues  and  corners  of  the 
streets  that  they  may  be  seen  by  men:  Amen  I  say  to  you,  they 
have  received  their  reward.  But  thou,  when  thou  shalt  pray, 
enter  into  thy  chamber,  and  having  shut  the  door,  pray  to  thy 
Father  in  secret;  and  thy  father  who  seeth  in  secret  will  repay 
thee. 

And  when  ye  are  praying,  speak  not  much,  as  the  heathens. 
For  they  think  that  in  their  much  speaking  they  may  be  heard 
Be  not  ye  therefore  like  to  them,  for  your  Father  knoweth  what 
is  needful  for  you  before  ye  ask  him.  Thus  therefore  shall  ye 
pray,  Our  Father,  who  art  in  heaven,  hallowed  be  thy  name. 
Thy  kingdom  come.  Thy  will  be  done  on  earth  as  it  is  in  heaven. 
Give  us  this  day  our  supur-substantial  bread.  And  forgive  us 
our  debts,  as  we  also  forgive  our  debtors.  (')  And  lead  us  not  into 
temptation.     But  deliver  us  from  evil.     Amen. 

For  if  ye  will  forgive  men  their  offences,  your  heavenly  Father 
will  forgive  you  also  your  offences.  But  if  ye  will  not  forgive 
men,  neither  will  your  Father  forgive  you  your  offences. 

And  when  ye  fast,  lie  not  as  the  hyprocrites,  sad:  for  tiny 
disfigure  their  faces   that    they   may   appear   unto  men  to  fast. 

\'n  pardon  granted  toothers  can  secure  our   reconciliation   with 
God,  unless  weturn  to  him  with  our  whole  heart.     A.BP.  Ki  muck. 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  47 

Amen  I  say  to  you,  they  have  received  their  reward.  But  thou, 
when  thou  fastest,  auoiut  thy  head  and  wash  thy  face:  that  thou 
appear  not  to  men  to  fast,  but  to  thy  Father  who  is  in  secret; 
and  thy  Father  who  seeth  in  secret  will  repay  thee. 

Lay  not  up  to  yourselves  treasures  on  earth,  where  the  rust 
and  moth  consume,  and  where  thieves  break  through  and  steal: 
hut  lay  up  to  yourselves  treasures  in  heaven,  where  neither  the 
rust  nor  moth  doth  consume,  and  where  thieves  do  not  break 
through  nor  steal.  For  where  thy  treasure  is,  there  is  thy 
heart  also. 

The  light  of  thy  body  is  thine  eye.  If  thine  eye  be  single, 
thy  whole  body  shall  be  lightsome;  but  if  thine  eye  be  evil,  thy 
whole  body  shall  be  darksome.  If,  then,  the  light  that  is  in 
thee  be  darkness,  the  darkness  itself  how  great  it  shall  be?  Xo 
man  can  serve  two  masters:  for  either  he  will  hate  the  one,  and 
love  the  other;  or  he  will  sustain  the  one,  and  despise  the  other. 
Ye  cannot  serve  God  and  mammon:  Therefore  I  say  to  you,  be 
not  solicitous  for  your  life,  what  ye  shall  eat:  nor  for  your  body, 
what  ye  shall  put  on.  Is  not  the  life  more  than  the  meat;  and 
the  body  more  than  the  raiment?  Behold  the  birds  of  the  air, 
for  they  neither  sow,  nor  do  they  reap,  nor  gather  into  barns; 
and  your  heavenly  Father  feedeth  them.  Are  not  ye  of  much 
more  value  than  "they?  And  which  of  you  by  taking  thought 
can  add  to  his  stature  one  cubit?  And  for  raiment  why  are 
ye  solicitious?  Consider  the  lilies  of  the  field,  how  they  grow: 
they  labour  not,  neither  do  they  spin.  But  I  say  to  you,  that 
not  even  Solomon  in  all  his  glory  was  arrayed  as  one  of  these. 
And  if  the  grass  of  the  field,  which  to-day  is,  and  to-morrow  is 
cast  into  the  oven,  God  doth  so  clothe,  how  much  more  you,  0 
ye  of  little  faith?  Be  not  solicitous  therefore,  saying,  "What 
shall  we  eat,  or  what  shall  we  drink,  or  wherewith  shall  we  be 
clothed?  For  after  all  these  things  do  the  heathens  seek.  For 
your  Father  knoweth  that  ye  have  need  of  all  these  things. 
Seek  ye  therefore  first  the  kingdom  of  God  and  his  justice,  and 
all  these  things  shall  be  added  unto  you.  Be  not  therefore  solic- 
itous for  the  morrow  :  for  the  morrow  will  be  solicitous  (')  for 
itself.     Sufficient  for  the  day  is  the  evil  thereof. 

Judge  not  that  ye  may  not  be  judged.     For  with  what  judg- 
ment ye  judge,  ye  shall  be  judged,  and  with  what  measure  ye 

(')  We  are  not  forbidden  to  provide  for  to-morrow,  or  for  old  age: 

but  we  should  avoid    anxiety.      When    the    time   of  distress   and    trial 

<  >ines.  we  must  meet  it  with  fortitude  and  resignation.     Abp.  Kenrick. 


48  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

mete,  ii  Bhall  be  measured  bo  you  again.  And  why  seest  thou 
the  mote  that  is  in  thy  brother's  eye.  and  seest  not  the  beam 
that  is  in  thine  own  eye?  Or  how  sayest  thou  to  thy  brother. 
Lei  uie  east  the  mote  out  of  thine  eve;  and  behold  a  beam 
is  in  thine  own  eyes?  Thou  hypocrite,  cast  first  the  beam 
out  of  thine  own  eye.  and  then  shalt  thou  see  to  cast  the  mote 
out  of  thy  brother's  eve. 

Give  not  that  which  is  holy  to  dogs:  neither  casi  ye  your 
pearls  before  swine,  lest  perhaps  they  trample  them  under  their 
feet,  and  turning  upon  you,  they  tear  you. 

Ask,  and  it  shall  be  given  you;  seek,  and  ye  shall  find: 
knock,  and  it  shall  be  opened  to  you.  For  every  one  that  asketh, 
reeeiveth:  and  he  that  seeketh.  findeth;  and  to  him  that 
knoeketh,  it  shall  be  opened.  What  man  is  there  among  you. 
of  whom  if  his  son  shall  ask  bread,  will  he  reach  him  a  stone? 
or  if  he  shall  ask  him  a  fish,  will  he  reach  him  a  serpent?  If 
ye  then,  being  evil,  know  how  to  give  good  gifts  to  your  chil- 
dren, how  much  more  will  your  father  who  is  in  heaven,  give 
good  things  to  them  that  ask  him? 

All  things,  therefore,  whatsoever  ye  would  that  men  should 
do  to  you,  do  ye  also  to  them.  For  this  is  the  law  and  the 
prophets. 

Filter  ye  in  at  the  narrow  gate:  for  wide  is  the  gate  and 
broad  is  the  way  that  leadeth  to  destruction,  and  many  there  are 
who  go  in  thereat.  How  narrow  is  the  gate  and  strait  in  the  way 
that  leadeth  to  life:  and  few  there  are  that  find  it  ! 

Beware  of  false  prophets,  who  come  to  you  in  the  clothing  of 
sheep,  but  inwardly  they  arc  ravening  wolves.  By  their  fruits 
ye  shall  know  them.     Do  men  gather  grapes  of  thorns,  or  tigs  of 

thistles?     Even  so  every  g 1  tree  bringeth  forth  good  fruit,  and 

the  evil  tree  bringeth  forth  evil  fruit.  A  good  tree  cannot  bring 
forth  evil  fruit,  neither  can  an  evil  tree  bring  forth  good  fruit. 
Fv.t\  tree  that  bringeth  not  forth  gOQd  fruit  shall  be  rut  down, 
and  shall  he  cast  into  the  fire.  Wherefore  by  their  fruits  ye 
shall  know  them.  (') 

Not  every  one  that  saith  to  me,  Lord,  Ford,  shall  enter  into 
the  kingdom  of  heaven;  but  he  that  doth  the  will  of  my  Father 
who  is  in  heaven,  he  shall  enter  into  the  kingdom  of  heaven. 
Many  will  say  to  uie  in  that  day,  Ford.  Ford,  have  not  we 
prophesied  in  thy  name,  and  cast  out    devils    in    thy    name,   ami 

done  man \    miracles  in   thv   name?      And  then  will  1  declare 


A    HISTORY    OF    THE    WORSHIP    OF   GOD. 


til 


to    them,  I  never  knew    you:    depart    from    me,  ye    that  work 
iniquity. 

Kvci'v  one  therefore  thai  beareth  these  my  words,  and  doth 
them,  shall  be  likened  to  a  wise  man  that  built  his  house  upon 
a  rock:  and  the  rain  fell,  and  the  floods  came,  and  the  winds 
blew,  and  they  heat  upon  that  house,  and  it  fell  not,  for  it  was 
founded  on  a  rock.  And  every  one  that  heard  h  these  my  words, 
and  doth  them  not,  shall  be  like  a  foolish  man  that  built  his 
house  upon  the  sand:  and  the  rain  fell,  and  the  floods  came, 
and  the  winds  blew,  and  they  beat  upon  that  house,  and  it  fell, 
and  great  was  the  fall  thereof. 

And  it  came  to  pass  when  Jesus  had  fully  ended  these  words, 
the  people  were  in  admiration  at  his  doctrine:  for  he  was  teach- 
ing them  as  one  having  power,  and  not  as  their  Scribes  and 
Pharisees.  And  when  he  was  come  down  from  the  mountain 
great  multitudes  followed  him." 

a.  The  copious  extracts  contained  in  this  section  form  the 
Vth,  Vlth  and  Vllth  chapters  of  the  gospel  of  St.  Matthew.— 
The  Mount  of  the  Beatitudes  from  which  the  Saviour  spoke  is  a 
conspicuous  spot  called  in  the  language  of  the  country  Kurn  Hat- 
tine,  situated  six  miles  north-west  of  the  city  of  Tiberias  on  the 
lake  of  that  name,  called  also  lake  of  Capharnaum  and  Genesareth. 
— The  gospel  of  the  Beatitudes  is  to  be  read  at  mass  on  All  Saints 
day  which  recurs  in  the  darkest,  gloomiest  season  of  the  year. 
It  would  seem  as  if  the  church  designed  to  cheer  up  the  poor, 
the  meek,  the  afflicted,  by  reminding  them  that  their  reward  is 
very  great  in  heaven. 

b.  On  the  feast  of  doctors  the  church  reminds  her  chief  min- 
isters that  they  are  the  salt  of  the  earth,  the  light  of  the  world, 
by  directing  them  to  read  this  passage  in  their  ortice  and  in  the 
mass. 

c.  The  church  recalls  to  the  mind  of  her  children  the  doc- 
trine of  her  founder  concerning  the  sanctity   of    marriage   by 

(')  Not  by  apparent  fruits,  but  by  those  which  are  real,  by  the  fruits 
of  the  Holy  Spirit.     Abp.  Kenrick. 

*t 


50  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

presenting  His  words  to  their  consideration  in  the  mass  for  the 

bridegroom  and  bride.  She  has  received  from  Him  the  full 
meaning  of  them  which  are  all  obscurity  to  those  outside  of  her 
pale. 

d.  The  church  accomplishes  faithfully  the  commandment  of 
our  Saviour  regarding  the  manner  of  praying.  All  her  children 
are  taught  to  recite  the  Lord's  prayer  in  their  private  devotions, 
and  we  remember  none  of  her  rites  in  which  the  saying  of  the 
Pater  Noster  is  not  prescribed. — During  the  mass  its  recitation 
aloud  by  the  priest  forms  one  of  its  most  impressive  cermonials. 
It  is  well  to  mention  here  that  our  Lord  taught  this  same  prayer 
on  another  occasion  on  the  mountain  of  Olives,  where  the  fact 
has  been  commemorated  by  the  erection  of  the  well  known 
shrine  of  the  pater. 

e.  All  the  following  instructions  regarding  purity  of  inten- 
tion, detachment  from  earthly  things,  the  fear  of  God,  are  con- 
tinually placed  before  our  eyes  at  different  seasons  of  the  year, 
in  the  liturgy,  and  show  to  evidence  that  the  worship  of  God  in 
the  church  which  He  has  founded  is  not  exterior  only  but  full 
of  spirituality. 

Section    12.    the  miraculous  draught  of  pishes 

(Luke  v.  1-11). 

"And  it  came  to  pass  that  when  the  multitudes  pressed  upon 
him  to  hear  the  word  of  God,  he  stood  by  the  lake  of  Genesa- 
reth.  And  he  saw  two  ships  standing  by  the  lake;  but  the  fisher- 
men were  gone  out  of  them,  and  were  washing  their  nets.  And 
going  into  one  of  the  ships  that  was  Simon's  he  desired  him  to 
draw  back  a  little  from  the  land.  And  sitting,  he  taught  the 
multitudes  out  of  the  ship. 

Now  when  he  had  ceased  to  sneak,  he  said  to  Simon,  Launch 
out  into  the  deep,  and  let  down  your  nets  for  a  draught.  And 
Simon  answering  said  to  him;  Master,  we  have  laboured  all  the 
night,  and  have  taken  nothing,  hut  at  th\  word  1  will  let  down 
the  net.      And  when  they   had    done   this,  they   enclosed    a    ven 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  51 

great  multitude  of  fishes  and  their  net  brake.  And  they  beck- 
oned to  their  partners  that  were  in  the  other  ship, that  they  should 
come  and  help  them.  And  they  came  and  filled  both  the  ships. 
so  that  they  were  almost  sinking. 

And  when  Simon  Petersaw  it,  he  fell  down  at  Jesus's  knees, 
Baying,  Depart  from  me,  fori  am  a  sinful  man,  0  Lord.  For 
he  was  wholly  astonished,  and  all  that  were  with  him,  at  the 
draught  of  the  fishes  which  they  had  taken.  And  so  were  also 
dames  and  John  the  sons  of  Zebedee,  who  were  Simon's  partners. 
And  Jesus  saith  to  Simon,  Fear  not;  from  henceforth  thou 
shalt  catch  men. 

And  having  brought  their  ships  to  land,  leaving  all  things, 
they  followed  him." 

Section   13.      jesus    heals    a  leper. — the    fame  of  him 

spreads  abroad,  a.  d.  28.  (Mark  i.  41-45;  Luke  v.  12-16; 

Matt.  viii.  2-4). 

"And  it  came  to  pass,  when  he  was  in  a  certain  city,  behold  a 
man  full  of  leprosy,  who  seeing  Jesus,  and  falling  on  his  face, 
besought  him,  saying,  Lord,  if  thou  wilt,  thou  canst  make  me 
clean.  And  Jesus  having  compassion  on  him,  stretched  forth 
his  hand,  and  touching  him,  said  to  him,  I  will;  be  thou  made 
clean.  And  when  he  had  spoken,  immediately  the  leprosy  de- 
parted from  him,  and  he  was  made  clean.  And  he  (barged  him 
that  he  should  tell  no  man;  but  go,  show  thyself  to  the  priest, 
and  offer  for  thy  cleansing,  according  as  Moses  commanded,  for 
a  testimony  to  them. 

And  he  being  gone  out,  began  to  publish,  and  to  blaze  abroad 
the  word;  so  that  now  he  could  not  openly  go  into  the  city,  but 
was  without  in  desert-places,  and  they  flocked  to  him  from  all 
sides.  And  great  multitudes  came  together  to  hear,  and  to  be 
healed  of  their  infirmities.  And  he  retired  into  the  desert,  and 
prayed." 

Section  14.     returning  to   capharnaum,  he   heals  the 

paralytic,  AND  CALLS  MATTHEW.     (Matt.   ix.  2-9; 

Mark  ii.  1-14;  Luke  v.  17-28). 

"And  again  he  entered  into  Capharnaum  after  some  days. 
And  it  was  heard  that  he  was  in  the  house,  and  many  came  to- 


52  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

gether,  so  that  there  was  no  mum,  no  not  even  at  the  door;  and 
he  .-pake  the  word  to  them. 

And  it  came  to  ]>ass  on  a  certain  day,  as  he  sat  teaching, 
that  there  were  also  Pharisees  and  doctors  of  the  law  sitting  by, 
that  were  come  out  of  every  town  of  Galilee,  and  Jndea,  and 
Jerusalem;  and  the  power  of  the  Lord  was  to  heal  them.  And 
behold  they  brought  to  him  one  sick  of  the  palsy  lying  in  a  bed. 
who  was  carried  l>y  four;  and  they  sought  means  to  bring  him 
in.  and  to  lay  him  before  him.  And  when  they  could  not  find 
by  what  way  they  might  bring  him  in,  because  of  the  multi- 
tude, they  weut  up  upon  the  roof,  and  let  him  down  through 
the  tiles  with  his  bed  into  the  midst  before  Jesus. 

And  Jesus,  seeing  their  faith,  said  to  the  man  sick  of  the 
palsy,  Be  of  good  heart,  son,  thy  sins  are  forgiven  thee. 

And  there  were  some  of  the  scribes  sitting  there,  and  think- 
ing in  their  hearts,  Why  doth  this  man  speak  thus?  he  blas- 
phemeth.  Who  can  forgive  sins  but  God  only  ?  And  Jesus, 
immediately  knowing  in  his  spirit  that  they  so  thought  within 
themselves,  saith  to  them.  Why  do  ye  think  evil  in  your  hearts  ? 
Which  is  easier,  to  say  to  the  sick  of  the  palsy.  Thy  sins  are 
forgiven  thee;  or  to  say,  Arise,  take  up  thy  bed,  and  walk  ? 
But  that  ye  may  know  that  the  son  of  man  hath  power  on  earth 
to  forgive  sins  (lie  saith  to  the  sick  of  the  palsy),  I  say  to  thee. 
Arise,  take  up  thy  bed,  and  go  to  thy  house.  Ami  immediately 
he  arose,  and  taking  up  his  bed.  went  his  way  in  the  sight  of 
all;  so  that  all  wondered,  and  glorified  God,  that  gave  such 
power  to  men.  And  they  were  tilled  with  fear.  Baying,  We  have 
seen  wonderful  things  to-day. 

And  Jesus  went  forth  again  to  the  sea-side:  and  all  the  mul- 
titude came  to  him.  and  he  taught  them.  And  when  he  was 
passing  by,  he  saw  a  publican,  named  Levi,  the  son  of  Alpheus, 
sitting  at  the  receipt  of  custom;  and  he  saith  to  him.  Follow 
me;  and  leaving  all  things,  he  rose  up  and  Followed  him." 

The  foregoing  passage  is  directed  to  be   read   at  mass  on    the 

eighteenth  Sunday  after  Pentecost.     There  are  many  passages 

or  ceremonial  rites  in  the  liturgy  of  t  he  ( 'hurch,  which  remind  us 

that  her  founder  has  given   her  power  to  forgive  sins  just    as  the 

pic-. Mil  passage  demonsi  rates  t  hat  t  he  Son  of  Man  hail  that  power. 


A   HISTORY   OF   THE    WORSHIP   OF   GOD.  53 

Section  15.   jesus  is  entertained  tx  Matthew's  bouse. — ins 

ANSWERS  TO  THE  PHARISEES.       (Matt.  ix.   10-1  ",   : 

Mark  ii.  15-22  ;  Luke  v.  29-39). 

"And  Levi  made  him  a  great  feast  in  his  own  house.  And  ii 
came  to  pass,  that  as  he  sat  at  meat,  many  publicans  and  sinners 
6at  down  together  with  Jesus  and  his  disciples.  For  they  were 
many,  and  they  followed  him. 

And  the  Scribes  and  the  Pharisees,  seeing  that  he  ate  with 
publicans  and  sinners,  said  to  his  disciples,  Why  doth  your  mas- 
ter eat  and  drink  with  publicans  and  sinners  ?  And  Jesus 
answering  said  to  them,  They  that  are  whole,  need  not  the 
physician,  but  they  that  are  sick.  Go  then  and  learn  what  this 
meaneth,  I  will  have  mercy  and  not  sacrifice.  (Osee  vi.  G).  For 
I  came  not  to  call  the  just,  but  sinners,  to  penance. 

And  the  disciples  of  John  and  the  Pharisees  used  to  fast ; 
and  they  said  to  him.  Why  do  the  disciples  of  John  fast  often, 
and  make  .prayers,  and  the  disciples  of  the  Pharisees  in  like 
manner,  but  thine  eat  and  drink  ?  And  Jesus  saitli  to  them, 
Can  the  children  of  the  bride-chamber  fast  as  long  as  the  bride- 
groom is  with  them  ?  As  long  as  they  have  the  bridegroom 
with  them,  they  cannot  fast.  But  the  days  will  come  when  the 
bridegroom  shall  be  taken  away  from  them  ;  and  then  they  shall 
fast  in  those  days. 

And  he  spake  also  a  similitude  to  them  :  No  man  seweth  a 
piece  of  raw  cloth  to  an  old  garment ;  otherwise  the  new  piecing 
taketh  away  from  the  old,  and  there  is  made  a  greater  rent. 

And  no  man  putteth  new  wine  into  old  bottles  :  otherwise 
the  new  wine  will  break  the  bottles,  and  it  will  be  spilled,  and 
the  bottles  will  be  lost.  But  new  wine  must  be  put  into  new 
bottles  ;  and  both  are  preserved.  And  no  man  drinking  old 
wine  immediately  hath  a  mind  for  new  ;  foi  he  saith,  The  old  is 
better." 


54  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

OHAPTEB  V. 

THE  SECOND  YEAR  OF  THE  MINISTRY. 

Section   J.     jesus  goes  the  second  time  up  to  Jerusalem 

FOR  THE  PASSOVER. — HE  HEALS  THE  CRIPPLE  AT 
THE  POOL  OF  BETHSAIDA.   A.  D.  28. 

second  passover,  (John  v.  1-47). 

••After  these  things  was  a  festival  day  of  the  Jews,  and  Jesus 
went  up  to  Jerusalem. 

Now  there  is  at  Jerusalem  a  pond  called  Probatica,  which 
in  Hebrew  is  named  Bethsaida,  having  live  porches.  In  these 
lay  a  great  multitude  of  sick,  of  blind,  of  lame,  of  withered, 
waiting  for  the  moving  of  the  water.  And  an  angel  of  the  Lord 
descended  at  certain  times  into  the  pond,  and  the  water  was 
moved.  And  he  that  went  down  first  into  the  pond  after  the 
motion  of  the  water,  was  made  whole  of  whatsoever  infirmity  lie 
lay  under. 

And  there  was  a  crtain  man  there,  that  had  been  eight-and- 
thirty  years  under  his  infirmity.  When  Jesus  had  seen  him 
lying  and  knew  that  he  had  been  now  a  long  time  infirm,  he 
saith  to  him,  Wilt  thou  lie  made  whole  ?  The  man  answered 
him,  Sir,  I  have  no  man,  when  the  water  is  troubled,  to  put  me 
into  the  pond  :  for  whilst  I  am  coming,  another  goeth  down 
before  me.  Jesus  saith  to  him,  Arise,  take  up  thy  bed,  and 
walk.  And  immediately  the  man  was  made  whole;  ami  he  took 
up  his  bed  and    walked. 

And  it  was  the  sabbath  day.  The  dews  therefore  said  to 
him  that  was  healed,  It  is  the  Sabbath  :  it  is  not  lawful  for  thee 
to  take  up  thy  bed.  lie  answered  them,  lie  that  made  me 
whole,  he  said  to  me.  Take  up  thy  bed  and  walk. 

They  asked  him  therefore,  Who  is  thai  man  who  said  to  thee, 
Take  up  th\  bed.  and  walk  ?  But  he  thai  was  healed  knew  not 
w  ho  it  was  ;   for  Jesus  went  aside  from   the   multitude   who  were 

in  thai  place. 

Afterwards,  Jesus  lindeth  him  in  t  he  temple,  and  saith  to 
him,  Behold  thou  art  made  whole;  sin  no  more.  Lest  sojne  worse 
thing  happen  to  thee.  The  man  went  his  way.  and  told  the 
Jews  that  it  was  Jesus  who  had  made  him  whole.  Therefore 
did  l  he  Jews  persecute  JesUS,  because  he  did  these  things  on  the 


A    HISTORY    OF   THE    WORSHIP    OF    GOD.  55 

Sabbath.  But  Jesus  answered  them.  My  Father  worketh  until 
now  :  and  I  work.  Hereupon  therefore  the  Jews  sought  the 
more  to  kill  him,  because  he  did  Dot  only  break  the  Sabbath, 
but  also  said  God  was  his  Father,  making  himself  equal  to  God. 

Then  Jesus  answered  and  said  to  them,  Amen,  amen  I  say 
uutii  you,  the  Son  cannot  do  anything  of  himself,  hut  what  he 
seeth  the  Father  doing  ;  for  what  things  soever  he  doth,  these 
the  Son  also  doth  in  like  manner.  For  the  Father  loveth  the 
Son,  and  sheweth  him  all  things  which  himself  doth ;  and 
greater  works  than  these  will  he  shew  him,  that  ye  may  wonder. 
For  as  the  Father  raiseth  up  the  dead,  and  giveth  life,  so  the 
Son  also  giveth  life  to  whom  he  will.  For  neither  doth  the 
Father  judge  any  man.  but  hath  given  all  judgment  to  the-Son; 
that  all  men  may  honour  the  Son  as  they  honour  the  Father. 
He  that  honoureth  not  the  Son  honoureth  not  the  Father,  who 
hath  sent  him.  Amen,  amen  I  say  unto  you,  that  he  who 
heareth  my  word,  and  believeth  him  that  sent  me,  hath  life 
everlasting;  and  cometh  not  into  judgment, (')  but  is  passed 
from  death  to  life. 

Amen,  amen  I  say  unto  you,  that  the  hour  cometh,  and  now 
is.  when  the  dead  shall  hear  the  voice  of  the  Son  of  God,  and 
they  that  hear  shall  live.  For  as  the  Father  hath  life  in  him- 
self, so  he  hath  given  to  the  Son  also  to  have  life  in  himself.  (*) 
And  he  hath  given  him  power  to  do  judgment,  because  he  is 
the  son  of  man.  Wonder  not  at  this;  for  the  hour  cometh 
wherein  all  that  are  in  the  graves  shall  hear  the  voice  of  the 
Son  of  God.  And  they  that  have  done  good  things  shall  come 
forth  unto  the  resurrection  of  life;  but  they  that  have  done  evil, 
unto  the  resurrection  of  judgment. 

I  cannot  of  myself  do  anything.  As  I  hear,  so  I  judge:  and 
my  judgment  is  just,  because  I  seek  not  my  own  will,  but  the 
will  of  him  that  sent  me.     If  I  bear  witness  of  myself,  my  wit- 

(')  The  believer  who  acts  according  to  his  faith  is  not  liable  to  con- 
demnation. St.  Augnstin  shows  from  various  passages  of  Scripture 
that  '  judgment '  is  here  used  for  '  condemnation.*  Abp.  Kenrick. 

(2)  The  Son  can  do  nothing  of  himself,  but  what  he  seeth  the  Father 
do.  "The  Father  is  omnipotent,  the  Son  omnipotent,  and  the  Holy 
Ghost  omnipotent:  and  yet  there  are  not  three  omnipotent^,  but  one 
omnipotent."  Creed  of  St.  Atuanasii/s.  The  Son,  because  he  is  a  Son, 
has  liis  power  from  the  Father,  and  so  lie  acts  not  as  a  person  unbegot- 
ten  and  underived.  but  as  a  Son  begotten  of  the  Father  from  all  eter- 
nity.    Billuart. 


56  THE    LIFE   OF   JESUS    CHRIST   IN   OUR   CEREMONIES. 

ness  is  nol   true.(')    There  is  another   that  beareth  witness  of 

me;  and  I  know  that  the  witness  which  he  witnesseth  of  me  is 
true.  Ye  .-nit  to  John,  and  he  gave  testimony  to  the  truth. 
But  I  receive  not  testimony  from  man;  but  I  say  these  tilings, 
that  ye  may  he  saved.  He  was  a  burning  and  a  shining  light. 
And  ye  were  willing  for  a  time  to  rejoice  in  his  light.  But  I 
have  a  greater  testimony  than  that  of  John.  For  the  works 
which  the  Father  hath  given  me  to  perfect,  the  works  them- 
selves which  I  do,  give  testimony  of  me,  that  the  Father  hath 
sent  me.  And  the  Father  himself  who  hath  sent  me,  hath 
given  testimony  of  me:  neither  have  ye  heard  his  voice  at  any 
time,  nor  seen  his  shape.  And  ye  have  not  his  word  abiding  in 
you;  for  whom  he  hath  sent,  him  ye  believe  not.  Search  the 
scriptures,(2)  for  ye  think  in  them  to  have  life  everlasting;  and 
the  same  are  they  that  give  testimony  of  me.  And  ye  will  not 
come  to  me  that  ye  may  have  life.  I  receive  not  glory  from 
men.  But  I  know  you,  that  ye  have  not  the  love  of  God  in 
you.  I  am  come  in  the  name  of  my  Father,  and  ye  receive  me 
not:  if  another  shall  come  in  his  own  name,  him  ye  will  receive. 
How  can  ye  believe  who  receive  glory  one  from  another,  and 
the  glory  which  is  from  God  alone  ye  do  not  seek  ?  Think  not 
that  I  will  accuse  you  to  the  Father.  There  is  one  that  accuse th 
you,  Moses,  in  whom  ye  trust.  For  if  ye  did  believe  Moses,  ye 
would  perhaps  believe  me  also:  for  lie  wrote  of  me.  But  if  ye 
do  not  believe  his  writings,  how  will  ye  believe  my  words  ? 

(')  Calculated  to  gain  assent.     ABP.  Kenrk  k. 

(*)  The  original  may  be  either  indicative  or  imperative,  [neither 
case  it  is  not  a  precept  to  all  Christians  to  read  the  Bible,  but  an  ad- 
monishment t<>  the  Jews  that  the  very  .Scriptures  in  which  they  thought 
to  find  eternal  life  would  shew  them  that  eternal  life  was  to  be  found 
only  in  coming  to  Christ.  "Ye  derive,"  he  says,  "  the  greatest  injury 
to  your  souls  from  the  source  from  which  you  expect  salvation:  for  you 
read  the  Scriptures  in  a  contentions  spirit,  ami  what  might  be  condu- 
cive to  your  salvation  does  not  pass  through  your  mind."  St.  Cybtl 
quoted  by  Ar.r.  KENKICK. 


a  history  of  the  worship  of  god.  57 

Section  %.    the   disciples  pluck   ears  of  corn-   on  the 

SABBATH    DAY. — OUR    LOKD's     ANSWER  TO   THE 

Pharisees.     (Matt.  xxi.  1-8;   Mark 
ii.  23-28;  Luke  vi.  1-5). 

"And  it  came  to  pass,  on  the  second-first  sabbath,  that,  as 
lie  went  through  the  coru-fields,  his  disciples,  being  hungry, 
began  to  pluck  the  cars,  and  did  eat,  rubbing  them  in  their 
hands. 

And  some  of  the  Pharasees  said  to  them,  Why  do  ye  that 
which  is  not  lawful  on  the  sabbath-days?  And  Jesus  answering 
them,  said.  Have  ye  not  read  so  much  as  this,  what  David  did, 
when  himself  was  hungry,  and  they  that  were  with  him:  how 
he  went  into  the  house  of  God,  Tinder  Abiathar  the  high-priest, 
and  did  eat  the  loaves  of  proposition,  which  is  was  not  lawful 
to  eat  but  for  the  priests,  and  gave  to  them  who  were  with  him? 
Or  have  ye  not  read  in  the  law,  that  on  the  sabbath-days  the 
priests  in  the  temple  break  the  sabbath,  and  are  without 
blame?  But  I  tell  you,  that  there  is  here  a  greater  than  the 
temple.  And  if  ye  knew  what  this  meaneth,  1 'will  have  mercy, 
and  not  sacrifice  (1  Kings  xv.  22;  Osee  vi.  6),  ye  would  never 
have  condemned  the  innocent.  And  he  said  to  them,  The  sab- 
bath was  made  for  man,  not  man  for  the  sabbath.  Therefore 
the  Son  of  man  is  Lord  also  of  the  Sabbath.'' 

Section  3.     jesus   works    another   miracle  on  the  sab- 
bath.— THE    FHARISKES   AX1)   HERODIANS  (')   CONSPIRE 
AGAINST    him.      (Matt.   xii.    9-14;   Mark  iii. 
1-6;  Luke  vi.  (i-ll). 

••Audit  came  to  pass  also  on  another  sabbath  that  he  entered 
into  the  synagogue,  and  taught.  And  there  was  a  man  whose 
right  hand  was  withered.  And  the  scribes  and  Pharisees 
watched  if  he  would  heal  on  the  sabbath,  that  they  might  find 
an  accusation  against  him.  But  he  knew  their  thoughts;  and 
said  to  the  man  who  had  the  withered  hand,  Arise,  and  stand 
forth  in  the  midst.  And  he  arose  and  stood  forth.  Then  Jesus 
said  to  them,  I  ask  you  if  it  be  lawful  on  the  sabbath-days  to  do 

I1)  The  Herodiane  were  the  court  party  amongst  the  Jews  who  up- 
held the  power  of  Herod  and  C'a'sar. 


58  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

good  or  to  do  evil;  to  save  life,  or  to  destroy?  But  they  held 
their  peace.  But  he  said  to  them,  What  man  shall  there  be 
among  you  that  hath  one  sheep  ;  and  if  the  same  fall  into  a  pit 
on  the  sabbath-day.  will  he  not  take  hold  of  it  and  lift  it  out  ? 
I  low  much  better  is  a  man  than  a  sheep  ?  Therefore  it  is  lawful 
to  do  a  good  deed  on  the  sabbath-days.  And  looking  round 
about  on  them  with  auger,  being  grieved  for  the  blindness  of 
their  hearts,  he  saith  to  the  man.  Stretch  forth  thy  hand.  And 
he  stretched  it  forth  ;  and  his  hand  was  restored  unto  him. 

And  the  Pharisees  going  out  immediately  made  a  consultation 
with  the  Herod ians  against  him,  how  they  might  destroy  him." 


Section  4.     jesus  goes  to  the  sea-side  and  works  many 

miracles. — he  chooses  his  twelve  apostles.  a.  d.  28. 

( Mark  iii.    7-19  ;  Luke  vi.  12-16  ;  Matt.  x.  1-4) 

"But  Jesus  retired  with  his  disciples  to  the  sea  :  and  a  great 
multitude  followed  him  from  Gralilee  and  Judea,  and  from  Jeru- 
salem, .and  from  Idumea,  and  from  beyond  the  Jordan.  And 
they  about  Tyre  and  Sidon,  a  great  multitude,  hearing  the  things 
which  he  did  came  to  him. 

And  he  spake  to  his  disciples  that  a  small  ship  should  wait 
on  him  because  of  the  multitude,  lest  they  should  throng  him. 
For  he  healed  many;  so  that  they  pressed  upon  him  to  touch 
him  as  many  as  had  evils.  And  the  unclean  spirits,  when  they  saw 
him,  fell  down  before  him  :  and  they  cried,  saying,  Thou  art 
the  Son  of  God.  And  he  strictly  charged  them  that  they  should 
not  make  him  known. 

That  it  might  be  fulfilled  which  was  spoken  by  Isaias  the 
prophet,  saying.  Behold  my  servant  whom  I  havt  chosen,  my 
beloved  in  u-la>m  my  smd  hath  been  well  pleated.  I  trill  j, at  my 
Spirit  upon  him,  and  he  shall  show  judgment  to  the  Gentiles. 
He  shall  not  contend,  nor  cry  out,  neither  shall  any  man  h>  or  his 
voice  in  the  streets.  The  braised  reed  h<  shall  not  break,  and 
smoking  flax  he  shall  not  extinguish,  fill  ht  send  forth  judgment 

unto  victory.      And  in  his  name  the  Gentiles  shall  hope.    (  Isaias 
xlii.  1). 

And    it    came   to    pass  in  those   days,  that  lie  went  out  into  a 

mountain  to  pray,  and  he  passed  the  whole  night  in  the  prayer 
of  God,      And  when  day  was   come,  he   called    unio  him    his  dis- 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  59 

ciples  ;  and  he  chose  twelve  of  tliem  (  whom  also  he  named 
apostles).  And  he  made  that  twelve  should  he  with  him,  and 
thai  he  might  send  them  to  preach.  And  he  gave  them  power 
to  heal  sicknesses  and  to  cast  out  devils.  Now  the  names  of  the 
twelve  apostles  are  these  :  The  first,  Simon  ;  and  to  Simon  he 
gave  the  name  Peter,  and  James  the  son  of  Zehedee,  and  John 
the  brother  of  James  ;  and  he  named  them  Boanerges,  which  is, 
the  sons  of  thunder  :  and  Andrew  and  Philip,  and  Bartholomew 
and  Matthew,  and  Thomas  and  James  of  Alpheus,  and  Thad- 
deiis,  and  Simon  the  Oananaean,  and  Judas  Iscariot,  who  also 
betrayed  him." 

Not  far  from  the  Mount  of  the  Beatitudes  where  our  Lord 

had  declared  that  those  who  would  leave  all  things  and  follow 

Him,  would  sit  upon  thrones  judging  the  twelve  tribes  of  Israel, 

the  Empress  Helena  had  caused  twelve  large  stones  to  be  set  up, 

which  were  called  the  twelve  thrones,  most  probably  on  the  spot 

where  they  stood  when  He  chose  them. 

Section  5.     the  sermon  in  the  plain.  (Luke  vi.  17-49). 

••And  coming  down  with  them,  he  stood  in  an  open  plain, 
and  the  company  of  his  disciples,  and  a  very  great  multitude  of 
people  from  all  Judea  and  Jurasalem,  and  the  sea-coast  both  of 
Tyre  and  Sidon,  who  had  come  to  hear  him,  and  to  be  healed  of 
their  diseases.  And  they  that  were  troubled  with  unclean  spirits 
were  cured.  And  all  the  multitude  sought  to  touch  him;  for 
virtue  went  out  from  him,  and  healed  all.  And  he,  lifting  up 
his  eyes  on  his  disciples,  said: 

Blessed  are  ye  poor ;  for  yours  is  the  kingdom  of  God. 
Blessed  are  ye  that  hunger  now;  for  ye  shall  be  filled.  Blessed 
are  ye  that  weep  now;  for  ye  shall  laugh.  Blessed  shall  ye  be 
when  men  shall  hate  you,  and  when  they  shall  separate  you,  and 
shall  reproach  you,  and  cast  out  your  name  as  evil,  for  the  son 
of  man's  sake.  Be  glad  in  that  day,  and  rejoice;  for  behold 
your  reward  is  great  in  heaven.  For  according  to  these  things 
did  their  fathers  to  the  prophets. 

But  woe  to  you  that  are  rich;  for  ye  have  your  consolation. 
Woe  to  you  that  are  tilled:  for  ye  shall  hunger.  Woe  to  you 
that  laugh  now;  for  ye  shall  mourn  and  weep.     Woe  to  you 


60  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

when  men  shall  hless  you;  for  according  to  these  things  did 
their  fathers  to  the  false  prophets. 

But  I  say  to  you  that  hear,  Love  your  enemies:  do  good  to 
them  that  hate  you.  Bless  them  that  curse  you;  and  pray  Eoi 
them  that  calumniate  you. 

And  to  him  that  striketh  thee  on  the  cheek,  offer  also  the 
other.  And  him  that  taketh  away  from  thee  thy  cloak,  hinder 
him  not  to  take  thy  coat  also.  Give  him  that  asketh  thee,  and 
of  him  that  taketh  away  thy  goods,  ask  them  not  again. 

And  as  ye  would  that  men  should  do  to  you,  do  ye  also  to 
them  in  like  manner. 

And  if  ye  love  them  that  love  you,  what  thanks  have  ye  ': 
for  sinners  also  love  those  that  love  them. 

And  if  ye  do  good  to  them  who  do  good  to  you.  what  thanks 
have  ye  ?  for  sinners  also  do  this. 

And  if  ye  lend  to  them  of  whom  ye  hope  to  receive,  what 
thanks  "have  ye  ?  for  sinners  also  lend  to  sinners,  to  receive  as 
much. 

But  love  ye  your  enemies:  do  good  and  lend;  hoping  for 
nothing  thereby:  and  your  reward  shall  be  great,  and  ye  shall 
be  the  sons  of  the  Most  High;  for  he  is  kind  to  the  unthankful 
and  to  the  evil.  Be  ye  therefore  merciful,  even  as  your  father 
also  is  merciful.  Judge  not,  and  ye  shall  not  be  judged;  con- 
demn not,  and  ye  shall  not  be  condemned.  Forgive,  and  ye 
shall  be  forgiven.  Give,  and  it  shall  be  given  to  you:  good 
measure,  and  pressed  down,  and  shaken  together,  and  running 
over  shall  they  give  into  your  bosom.  For  with  the  same  meas- 
ure that  ye  shall  measure,  it  shall  be  measured  to  you  again. 

And  he  spake  also  to  them  a  similitude:  Can  the  blind  lead 
the  blind  ?  Do  they  not  both  fall  into  the  ditch  ?  The  disciple 
is  not  above  his  master,  bul  everj  one  shall  be  perfect,  if  he  be 
as  his  master. 

And  why  sccst  thou  the  mote  in  thy  brother's  eye;  and  the 
beam  that  is  in  thy  own  eye  thou  consideresi  not  ?  Or  how 
canst  thou  say  to  thy  brother,  Brother,  Lei  me  pull  the  mote  out 
of  thy  eye:  when  thou  thyself  sccst  not  the  beam  in  thy  own 
eye?  Thou  hypocrite,  cast  first  the  beam  out  of  thy  own  eye; 
and  then  shalt  thou  sec  (dearly  to  take  out  the  mote  from  thy 
brother's  eye. 

For  there  is  no  good  tree  that    bringeth  forth    evil  fruit:   nor 

an  evil  tree  that   bringeth  forth  good  fruit.     For  every  tree  is 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  fil 

known  by  its  fruits.  For  men  do  not  gather  ligs  from  thorns, 
nor  from  a  bramble-bush  do  they  gather  grapes.  A  good  man 
out  of  the  good  treasure  of  his  heart,  bringeth  forth  that  which 
is  good;  and  an  evil  man  out  of  the  evil  treasure  bringeth  forth 
that  which  is  evil.  For  out  of  the  abundance  of  the  heart  the 
mouth  speaketh. 

Ami  why  call  ye  me.  Lord,  Lord;  and  do  not  the  things 
which  I  say  ?  Whosoever  cometh  to  me.  and  heareth  my  words, 
and  doeth  them,  I  will  shew  you  to  whom  he  is  like.  He  is 
like  to  a  man  building  a  house,  who  digged  deep,  and  laid  the 
foundations  upon  a  rock.  And  when  a  Hood  came,  the  stream 
beat  vehemently  upon  that  house,  and  it  could  not  shake  it,  for 
it  was  founded  on  a  rock.  But  he  that  heareth,  and  doth  not, 
is  like  to  a  man  building  his  house  upon  the  earth  without  a 
foundation:  against  which  the  stream  beat  vehemently,  and 
immediately  it  fell,  and  the  ruin  of  that  house  was  great.'" 

Section  6. — jesus  heals  the  centurion's  servant. 
(Luke  vii.  1-10;  Matt.  viii.  5-13.) 

"And  when  he  had  finished  all  his  words  in  the  hearing  of  the 
people,  he  entered  into  Capharnaum. 

And  the  servant  of  a  certain  centurion,  who  was  dear  to 
him,  being  sick,  was  ready  to  die.  And  when  he  had  heard  of 
Jesus,  he  sent  unto  him  the  elders  of  the  Jews,  desiring  him  to 
come  and  heal  his  servant.  And  when  they  came  to  Jesus,  they 
besought  him  earnestly,  saying  to  him,  He  is  worth  that  thou 
shouldst  do  this  for  him;  for  he  loveth  our  nation,  and  he  hath 
built  us  a  synagogue. 

And  Jesus  saith  to  him,  1  will  come  and  heal  him.  And 
Jesus  went  with  them.  And  when  he  was  now  not  far  from  the 
house  the  centurion  sent  his  friends  to  him,  saying,  Lord, 
trouble  not  thyself,  for  I  am  not  worthy  that  thou  shouldst 
enter  under  my  roof.  For  which  cause  neither  did  I  think 
myself  worthy  to  come  to  thee  ;  but  only  say  the  word, 
and  my  servant  shall  be  healed.  For  I  also  am  a  man  subject 
to  authority,  having  under  me  soldiers:  and  I  say  to  one,  Go, 
and  he  goeth;  and  to  another.  Come,  and  he  cometh;  and  to 
my  servant.  Do  this,  and  he  doth  it. 

And  Jesus  hearing  it  marvelled;  and  turning  about  to  the 
multitude  that  followed  him.  he  said  Amen  I  say  to  you,  I  have 


62  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

not  found  so  great  faith,  not  even  in  Israel.  Ami  J  eaj  to  you, 
that  many  shall  come  from  the  east  and  the  west,  ami  shall  sit 
down  with  Abraham  and  Isaac  and  Jacob  in  the  kingdom  of 
heaven;  but  the  children  of  the  kingdom  shall  be  cast  out  into 
the  exterior  darkness;  there  shall  be  weeping  and  gnashing  of 
teeth. 

And  Jesus  said  to  the  centurian,  Go,  and  as  thou  hast  be- 
lieved, so  be  it  done  to  the.  And  the  servant  was  healed  at  the 
same  hour.  And  they  that  were  sent,  being  returned  to  the 
house,  found  the  servant  whole  who  had  been  sick." 

0  Lord  I  am  not  worthy — Domine  non  mm  dignus. — These 

words  of  the  centurion  we  hear  pronounced  by  the  priest  every 

time  that  he  celebrates  mass,    and  as  acknowledgment  of  our 

sinfulness,  are  the  best  preparation  for  communion.    The  priest 

says  them  aloud  both  before  communicating  himself  and  before 

giving  communion  to  the  people. 

Section  7.     jesus  raises  the  widow's  son  to  life. — john 
sends  messengers  to  him.  (Luke  vii.  11-23:  Matt.  xi.  2-6.) 

"And  it  came  to  pass  afterwards  that  he  went  into  a  city  that 
is  called  Nairn,  and  there  went  with  him  his  disciples  and  a 
great  multitude. 

And  when  he  came  nigh  to  the  gate  of  the  city,  behold  a 
dead  man  was  carried  out,  the  only  son  of  his  mother,  and  she 
was  a  widow;  and  a  great  multitude  of  the  city  was  with  her. 
And  when  the  Lord  saw  her,  being  moved  with  pity  towards  her, 
he  said  to  her,  Weep  not.  And  he  came  near  and  touched  the 
bier.  And  they  that  carried  it  stood  still.  And  he  said.  Young 
man,  I  say  to  thee,  Arise.  And  he  that  was  dead  sal  up,  and 
began  to  speak;  and  he  gave  him  to  his  mother. 

And  there  came  a  fear  on  them  all,  and  they  glorified  God, 
saying,  A  great  prophet  is  risen  up  among  as;  and  God  hath 
visited  his  people:  And  this  rumorof  him  wenl  forth  through- 
out all  Judea,  and  throughout  all  the  country  round  about. 

And  John's  disciples  told  him  of  all  these  things.  Now  when 
John  had  heard  in  prison  the  works  of    Christ,    sending    two  of 

his  disciples  he  said  to  him,  Art  thou  he  that  art  to  come,  or 
look  w  e  for  another? 


A   HISTORY   OF   THE   WORSHir   OF  GOD.  63 

And  when  the  men  were  come  unto  him,  they  raid,  John  the 

Baptist  hath  sent  us  to  thee,  saying.  Art  thou  he  that  art  to 
come,  or  look  we  for  another?  (And  in  that  same  hour,  he  cured 
many  of  their  diseases,  and  hurts,  and  of  evil  spirits;  and  to 
many  that  were  blind  he  gave  sight.)  And  answering,  he  said 
to  them,  Go  and  relate  to  John  what  ye  have  heard  and  seen: 
the  blind  see,  the  lame  walk,  the  lepers  are  made  clean,  the  deaf 
hear,  the  dead  rise  again,  to  the  poor  the  gospel  is  preached; 
and  blessed  is  he  whosoever  shall  not  be  scandalized  in  me." 

We  read  the  history  of  the  resurrection  of  the  widow's  son, 
on  the  Friday  preceding  Passion  Sunday,  that  is  at  a  season  of 
the  year  when  mother  church  prays  for  the  spiritual  resurrection 
of  her  sinful  children.  Also  on  the  feast  of  St.  Monica,  May 
4th.  To  St.  Monica  the  devoted  mother  of  Augustine  it  was 
said  by  St.  Ambrosius,  that  a  son  who  cost  his  mother  so  many 
tears  could  not  perish. 

No  trace  of  a  large  city  remains  now  on  the  site  where  Nairn 
stood.  The  pilgrim,  however,  contemplates  with  emotion  the 
walls  of  a  humble  shrine  rising  on  the  spot  (1880)  where  our 
Lord  said  "weep  not,"  "'young  man,  I  say  to  thee  arise." 

Section  8.     jesus  speaks  to  the  people  about  .tohn,  and 

upbraids   certain   cities   for    their   unbelief. 

(  Matt.  xi.  7-30;  Luke  vii.  24-35). 

"And  when  the  messengers  of  John  were  departed,  he  began 
to  speak  to  the  multitude  concerning  John.  What  went  ye  out 
into  the  desert  to  see  ?  a  reed  shaken  with  the  wind  ?  But  what 
went  ye  out  to  see  ?  a  man  clothed  in  soft  garments  ?  Behold. 
they  that  are  in  costly  apparel  and  live  delicately  are  in  the 
houses  of  kings.  But  what  went  ye  out  to  see  ?  a  prophet  ? 
Yea,  I  say  to  you,  and  more  than  a  prophet.  This  is  he  of 
whom  it  is  written,  Behold,  I  send  my  angel  before  thy  face, 
who  shaU  prepare  thy  way  before  thee.  (Malach.  iii.  1).  For  I  say 
to  you,  Amongst  those  that  are  boru  of  women,  there  is  not  a 
greater  prophet  than  John  the  Baptist ;  but  he  that  is  the  lesser 
in  the  kingdom  of  God  is  greater  than  he.     And  from  the  days 


64  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

of  John  the  Baptist  until  now  the  kingdom  of  heaven  Buffereth 
violence,  and  the  violent  bear  it  away.  For  all  the  prophets 
and  the  law  prophesied  until  John  ;  and  if  ye  will  receive  it-  he 
is  Elias  that  is  to  come.    He  that  hath  ears  to  hear,  let  him  hear. 

And  all  the  people  that  heard,  and  the  Publicans,  justified 
God,  being  baptized  with  John's  baptism  ;  but  the  Pharisees  ami 
the  lawyers  despised  the  counsel  of  God  against  themselves, 
being  not  baptised  by  him. 

And  the  Lord  said,  Whereunto,  then,  shall  I  liken  the  men 
of  this  generation  ?  and  to  what  are  they  like  ?  They  are  like 
to  children  sitting  in  the  market-place,  and  speaking  one  to  an- 
other, and  saying,  We  have  piped  to  you,  and  ye  have  not  danced; 
we  have  mourned,  and  ye  have  not  wept.  For  John  the  Bap- 
tist came  neither  eating  bread  nor  drinking  wine,  and  ye  say. 
He  hath  a  devil.  The  son  of  man  is  come  eating  and  drinking. 
and  ye  say,  Behold  a  man  that  is  a  glutton  and  a  drinker  of  wine, 
a  friend  of  Publicans  and  sinners  ;  and  wisdom  is  justified  by  all 
her  children. 

Then  began  he  to  upbraid  the  cities  wherein  were  done  the 
most  of  his  miracles,  for  that  they  had  not  done  penance.  Woe 
to  thee,  Corozain  ;  woe  to  thee,  Bethsaida  ;  for  if  in  Tyre  and 
Sidon  had  been  wrought  the  miracles  that  have  been  wrought  in 
you,  they  had  long  ago  done  penance  in  sackcloth  and  ashes. 
But  I  say  unto  you,  it  shall  be  more  tolerable  for  Tyre  and  Sidon 
in  the  day  of  judgment  than  for  you.  And  thou,  Capharnaum, 
shalt  thou  be  exalted  up  to  heaven  ?  thou  shalt  go  down  even 
unto  hell.  For  if  the  miracles  that  have  been  wrought  in  thee 
had  been  wrought  in  Sodom,  perhaps  it  had  remained  unto  this 
day.  But  I  say  unto  you,  that  it  shall  be  more  tolerable  for  the 
land  of  Sodom  in  the  day  of  judgment  than  for  thee. 

At  that  time  Jesus  answered  and  said,  I  confess  to  thee,  0 
Father,  Lord  of  heaven  and  earth,  because  thou  hast  hid  these 
things  from  the  wise  and  prudent,  and  hast  revealed  them  to 
little  ones.  Yea,  Father,  for  so  hath  it  seemed  good  in  th\  sight. 
All  things  are  delivered  to  me  by  my  Father.  And  no  one  know- 
eth  the  Son  hut  the  Father  J  neither  doth  any  cue  know  the 
Father  hut  the  Son,  and  he  to  whom  it  shall  please  the  Son  to 
reveal  him. 

Come  to  me,  all  ye  that  labour  and  are  burdened,  and  I  will 
refresh  you.      Take  up  my  yoke  upon    you,  and    learn  of  me,  for 

I  am  meek  and  humble  of  heart:  and  ye  shall  find  rot  to  your 

souls.     For  my  yoke  is  sweet,  and  my  burden  light." 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  65 

The  wearing  of  a  cincture  of  coarse  cloth  around  their  loins, 
ami  sprinkling  their  head  with  ashes  were  a  common  practice 
among  the  ancients  in  days  of  mourning,  in  times  of  affliction, 

public  calamities  and  as  a  symbol  of  sorrow  for  sin  and  as  means 
to  atone  for  it.  Private  practices  of  this  kind  are  common  in 
the  church  among  the  devout ;  and  we  all  remember  the  ceremony 
of  Ash  Wednesday,  when  by  putting  ashes  on  our  forehead  the 
priest  says  to  us.  ••  remember  man  that  dust  thou  art  and  into 
dust  thou  shalt  return." — When  public  penitents  come  to  the 
Cathedral  Church  on  Holy  Thursday  to  receive  their  penance, 
they  must  come  thither  clothed  in  vile  garments. 

A  most  touching  memorial  of  the  words  of  Christ  is  the  invo- 
cation in  the  litany  of  the  name  of  Jesus:  "Jesus  meek  and 
humble  of  heart  have  mercy  on  us." 

In  the  rite  of  the  ordination  of  a  priest,  the  prelate  says  to 
the  ordained,  while  unfolding  the  stole  and  crossing  it  over  his 
breast,  '"Receive  the  yoke  of  the  Lord,  for  his  yoke  is  sweet, 
and  his  burden  light." 

We  have  also  in  the  rite  of  baptism  the  anointing  of  the 
breast  and  shoulders  of  the  recipient  of  the  sacrament,  denoting 
grace  received  to  carry  the  yoke  and  burden  of  Christ. 

Section  9.     on  the  same  day   he  dines   in   the  house  of 

simon  the  phaeisee. — the  conversion  qf  mar1 

magdalen,   a.nd    pabable  of  two 

dektors.     (Luke. vii.  36-50). 

••And  one  of  the  Pharisees  desired  him  to  eat  with  him.  And 
he  went   into  the  house  of  the  Pharisee,  and  sat  down  to  meat. 

And  behold  a  woman  that  was  in  the  city,  a  sinner,  when 
she  knew  that  he  sat  at  meat  in  the  Pharisee's  house,  brought 
an  alabaster- bos  of  ointmenl  ;  and  standing  behind  at  his  feet, 
-he  began  to  wash  his  feet  with   tears,  and  wiped  them  with  the 


66  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

hairs  of  her  head,  and  kissed  his  feet  and  anointed  them  with 
the  ointment. 

And  the  Pharisee  who  had  invited  him  seeing  it,  spake 
within  himself,  saying.  This  man  if  lie  were  a  prophet,  would 
know  surely  who  and  what  kind  of  a  woman  this  is  that  toucheth 
him,  that  she  is  a  sinner. 

And  Jesus  answering  said  to  him.  Simon,  I  have  something 
to  say  to  thee.  But  he  said,  Master,  say  it.  A  certain  creditor 
had  two  debtors  ;  the  one  owed  five  hundred  pence,  and  the 
other  fifty.  And  whereas  they  had  not  wherewith  to  pay, 
he  forgave  them  both.  Which  therefore  of  the  two  loved  him 
most  ?  Simon  answering  said,  I  suppose  that  he  to  whom  he 
forgave  most.     And  he  said  to  him,  thou  hast  judged  rightly. 

And  turning  to  the  woman,  he  said  unto  Simon.  Dost  thou 
see  this  woman  ?  I  entered  into  thy  house,  thou  gavest  me  no 
water  for  my  feet  :  but  she  with  tears  hath  washed  my  feet,  and 
with  her  hairs  hath  wiped  them.  Thou  gavest  me  no  kiss  ;  but 
she,  since  she  came  in,  hath  not  ceased  to  kiss  my  feet.  My 
head  with  oil  thou  didst  not  anoint:  but  she  with  ointment 
hath  anointed  my  feet.  Wherefore  I  say  to  thee.  Many  sins  are 
forgiven  her.  because  she  hath  loved  much.  But  to  whom  less 
is  forgiven,  the  same  loveth  less.  And  he  said  to  her.  Thy  sins 
are  forgiven  thee.  And  they  that  sat  at  meat  with  him  began 
to  say  within  themselves.  Who  is  this  that  forgiveth  sins  also  ? 
And  he  said  to  the  woman,  Thy  faith  hath  made  thee  safe  ;  go 
in  peace.'' 

Many  young  ladies  there  are   in    the  Catholic  church,  who 

imitating  Magdalen  in  her  penance,  though  they  never  followed 

her  evil  examples,  do,  through  love  of  Christ,  part  with  the  hair 

of  their  head,  and   all    that    may  be  an  occasion  of  sin.     There 

are  others,  who   had    imitated  the  ways  of  Magdalen,  who  retire 

into  houses  of  penance  and  are   known  there  as  Magdalene.      In 

these  asylums  they  give  all  their  affections  to  Jesus  Christ,  and 

many  sine  are  forgiven  them  because  they  love  Him  much.      The 

devoted  Nuns  who  make  themselves  the  mothers  and  sisters  of 
the  fallen,  remember  that  Jesus  Christ  came  from  heaven  to 
save  sinners.  We  commemorate  the  conversion  of  .Mary  .Mag- 
dalen on  t  he  22nd  day  of  •)  nlv. 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  07 

Section  l<>.    jbsus  makes  a  second  circuit  thbotjgh  Gali- 
lee.— ON   HIS  RETURN  TO  OA  I'll  A  I!  \TA  I  \l   HE  HEALS  THE 
BLIND  AND  l>l  MB   DEMONIAC.       A.   It.  28.      (Luke 
viii.  l-:'»  :  Mark  iii.  20-30  ;  Matt.  xii.  22-37). 

"And  it  came  to  pass  afterwards,  that  he  travelled  through 
the  cities  and  towns,  preaching  and  publishing  the  good  tidings 
of  the  kingdom  of  God  ;  and  the  twelve  with  him,  and  certain 
women  who  had  been  healed  of  evil  spirits  and  infirmities, — 
Mary  who  is  called  Magdalen,  out  of  whom  seven  devils  were 
gone  forth,  and  Joanna  the  wife  of  Chusa,  Herod's  steward,  and 
Susanna,  and  many  others  who  ministered  unto  him  of  their 
substance. 

And  they  came  to  a  house  ;  and  the  multitude  eometh  to- 
gether again,  so  that  they  could  not  so  much  as  eat  bread.  And 
when  his  friends  heard  of  it,  they  went  out  to  lay  hold  on  him  ; 
for  they  said,  He  is  become  mad. 

One  possessed  with  a  devil,  blind  and  dumb,  was  offered  to 
him  ;  and  he  healed  him;  so  that  he  spake  and  saw.  And  all 
the  multitudes  were  amazed,  and  said,  Is  not  this  the  son  of 
David  ?  And  the  scribes  who  were  come  down  from  Jerusalem 
said,  He  hath  Beelzebub,  and  by  the  prince  of  devils  he  casteth 
out  devils. 

And  Jesus  knowing  their  thoughts,  after  he  had  called  them 
together,  said  to  them  in  parables.  How  can  Satan  east  out 
Satan  ?  Every  kingdom  divided  against  itself  shall  be  made 
desolate  :  and  every  city  or  house  divided  against  itself  shall  not 
stand.  And  if  Satan  east  out  Satan,  he  is  divided  against  him- 
self ;  how  then  shall  his  kingdom  stand  ?  And  if  I  by  Beelze- 
bub cast  out  devils,  by  whom  do  your  children  cast  them  out  ? 
Therefore  they  shall  be  your  judges.  But  if  I  by  the  Spirit 
of  God  cast  out  devils,  then  is  the  kingdom  of  God  come  upon 
you.  Or  how  can  any  one  enter  into  the  house  of  the  strong. 
and  rirle  his  goods,  unless  he  first  bind  the  strong  ?  and  then  he 
will  rifle  his  house.  lie  that  is  not  with  me  is  against  me  ;  and 
he  that  gathereth  not  with  me  scattereth. 

Therefore  I  say  to  you.  Every  sin  and  blasphemy  shall  be 
forgiven  men  ;  but  the  blasphemy  of  the  Spirit  shall  not  be  for- 
given. And  whoever  shall  speak  a  word  against  the  Son  of 
man.  it  shall  be  forgiven  him.  Hut  he  that  shall  blaspheme 
against  the  Holy  Ghost,  shall  never  have  forgiveness,  but  shall 


68  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

be  guilty  of  an  everlasting  sin.  (')  Because  they  said.  Be  hath 
an  unclean  spirit.  Either  make  the  tree  good,  and  its  fruit 
good  :  or  make  the  tree  evil,  and  its  fruit  evil  ;  for  by  the  fruit 
the  tree  is  known. 

0  generation  of  vipers,  how  can  ye  speak  good  things, 
whereas  ye  are  evil?  for  out  of  the  abundance  of  the  heart  the 
mouth  speaketh.  A  good  man  out  of  a  good  treasure  bringeth 
forth  good  things,  and  an  evil  man  out  of  an  evil  treasure  bring- 
eth forth  evil  things.  But  I  say  unto  you.  that  every  idle  word 
that  men  shall  speak,  they  shall  render  an  account  for  it  in  the 
day  of  judgment.  For  by  thy  words  thou  shalt  he  justified,  and 
by  thy  words  thou  shalt  be  condemned. 

Section    11.      the    Pharisees    ask   for  a   sign. — Christ's 

MOTHER  AND  HIS  BRETHREN  SEEK  HIM.   (Matt.   xii.  38-50; 

Mark  iii.  31-35). 

"Then  some  of  the  Scribes  and  Pharisees  answered  him.  say- 
ing. Master,  we  would  see  a  sign  form  thee.  And  he  answered 
and  said  to  them,  An  evil  and  adulterous  generation  seeketh  a 
sign;  and  a  sign  shall  not  he  given  it,  but  the  sign  of  Jonas  the 
prophet.  For  as  Jonas  was  in  the  whale's  belly  three  days  and 
three  nights,  so  shall  the  Son  of  man  be  in  the  heart  of  tin- 
earth  three  days  and  three  nights. 

The  men  of  Ninive  shall  rise  in  judgment  with  this  genera- 
tion, and  shall  condemn  it;  because  they  did  penance  at  the 
preaching  of  Jonas.     And  behold  a  greater  than  Jonas  here. 

The  queen  of  the  south  shall  rise  in  judgment  with  this 
generation,  and  shall  condemn  it:  because  she  came  from  the 
ends  of  the  earth  to  hear  the  wisdom  of  Solomon,  and  beheld  a 
greater  than  Solomon  here. 

And  when  an  unclean  spirit  has  gone  onl  of  a  man.  he 
walketh    through    dry  places    seeking  rest,    and    tindeth    none. 

OTlir  sin  here  spoken  of  is  thai  blasphemy  by  which  the  Pharisees 
attributed  the  miracles  of  ( 'ln-ist.  wrought  by  the  Spirit  of  God,  t<>  Beel- 
zebub, the  prince  of  devils.  N<>w  this  kind  of  sin  is  usually  accompanied 
with  su  much  obstinacy  and  such  wilful  opposing  the  spirit  <>f  God  and 
the  known  truth,  thai  men  who  arc  guilty  of  it  arc  seldom  or  never  con- 
verted  ;  and  therefore  are  never  forgiven,  because  they  will  not  repent. 
( otherwise  there  is  no  sin  which  <  tod  cannot  <>r  will  not  forgive  to  such 
as  sincerch  repenl  and  have  recourse  to  the  keysof  theChUTCn.      DOUAY. 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  69 

Then  he  saith.  I  will  return  into  my  house  from  whence  1  came 
out.  And  coming,  he  findeth  it  empty,  swept,  and  garnished. 
Then  he  goeth,  and  taketh  with   him    seven    other  spirits  more 

wicked  than  himself,  and  they  enter  in  and  dwell  there:  and  the 
last  state  of  that  man  is  made  worse  than  the  first.  So  shall  it 
be  also  to  this  wicked  generation. 

As  he  was  yet  speaking  to  the  multitudes,  behold  his  mother 
and  his  brethren  (')  stood  without  seeking  to  speak  to  him. 
And  the  multitude  sat  about  him.  And  one  said  unto  him.  Be- 
hold, thy  mother  and  thy  brethren  stand    without,  seeking  thee. 

Bui  he  answering  him  that  told  him,  said,  Who  (9)  is  my 
mother,  and  who  are  my  brethren?  And  stretching  forth  his 
hand  towards  his  disciples,  he  said,  Behold  my  mother  and  my 
brethren.  For  whosoever  shall  do  the  will  of  my  Father  that  is 
in  heaven,  he  is  my  brother,  and  sister,  and  mother/' 

SECTIOX    12.      THE  PARABLES  OF   THE    SOWER,    OF   THE    COCKLE, 
OF  THE  MISTARD-SEED,  AND  OF  THE  LEAVEN.  (Matt,  xiii  1-0 

24-35;  Mark  iv.  1-9,  20-32;  Luke  viii.  4-8). 

"The  same  day  Jesus  going  out  of  the  house,  sat  by  the  sea- 
side. And  great  multitudes  were  gathered  together  unto  him. 
so  that  he  went  up  into  a  boat  and  sat;  and  all  the  multitude 
stood  on  the  shore. 

And  he  taught  them  many  things  in  parables,  and  said  unto 
them  in  his  doctrine,  Hear  ye:  behold,  the  sower  went  out  to 
sow  his  seed;  and  as  he  sowed,  some  fell  by  the  way-side,  and 
it  was  trodden  down,  and  the  birds  of  the  air  came  and  ate  it 
up;  and  some  others  fell  upon  stony  ground,  where  it  had  not 
much  earth;  and  it  shot  up  immediately,  because  it  had  no  depth 
of  earth:  and  when  the  sun  was  risen,  it  was  scorched,  and  be- 
cause it  had  no  root,  it  withered  away.  And  some  fell  among 
thorns,  and  the  thorns  grew  up  and  choked  it,  and  it  yielded  no 
fruit.     And  some  fell  upon  good  ground,   and    brought  forth 

(')  The  word  here  signifies  his  cousins  or  kinsmen,  whom  the  He- 
brews were  accustomed  to  call  brethren. 

(•')  This  was  not  spoken  by  way  of  slighting  his  mother,  but  to  show- 
that  we  are  never  to  suffer  ourselves  to  be  taken  from  the  service  of 
God  by  any  inordinate  affection  to  our  earthly  parents:  and  that  what 
our  Lord  chiefly  regarded  in  his  mother  was  her  doing  the  will  of  his 
Father  in  heaven.     DOUAY. 


70  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

fruit  that  grew  up,  and  increased,  and  yielded,  one  thirty,  an- 
other sixty,  and  another  a  hundred.  And  he  said,  He  that  hath 
cars  to  hear,  let  him  hear. 

Another  parable  he  proposed  to  them,  saying,  The  kingdom 
of  heaven  is  likened  to  a  man  that  sowed  good  seed  in  his  field. 
But  while  men  were  asleep,  his  enemy  came  and  oversowed 
cockle  among  the  wheat,  and  went  his  way.  And  when  the 
blade  was  sprung  up,  and  had  brought  forth  fruit,  then  ap- 
peared also  the  cockle.  And  the  servants  of  the  good  man  of 
the  house  coming  said  to  him,  Sir,  didst  thou  not  sow  good  seed 
in  thy  field?  whence  then  hath  it  cockle?  And  he  said  to  them, 
An  enemy  hath  done  this.  And  the  servants  said  to  him.  Wilt 
thou  that  we  go  and  gather  it  up?  And  he  said,  No;  lest  per- 
haps gathering  up  the  cockle,  ye  root  up  the  wheat  also  to- 
gether with  it.  Suffer  both  to  grow  until  the  harvest:  and  in 
the  time  of  the  harvest  I  will  say  to  the  reapers.  Gather  up  first 
the  cockle,  and  bind  it  into  bundles  to  burn,  but  the  wheat 
gather  ye  into  my  barn. 

And  he  said,  So  is  the  kingdom  of  God,  as  if  a  man  should 
cast  seed  into  the  earth,  and  should  sleep,  and  rise,  night  and 
day,  and  the  seed  should  spring  and  grow  up  whilst  he  knoweth 
not;  for  the  earth  of  itself  bringeth  forth  fruit,  first  the  blade, 
then  the  ear,  afterwards  the  full  corn  in  the  ear.  And  when  the 
fruit  is  brought  forth,  immediately  he  putteth  in  the  sickle,  be- 
cause the  harvest  is  come. 

Another  parable  he  proposed  to  them,  Baying,  To  what  shall 
we  liken  the  kingdom  of  God,  or  to  what  parable  shall  we  com- 
pare it?  It  is  as  a  grain  of  mustard  seed,  which  when  it  is  sown 
in  the  earth  is  less  than  all  the  seeds  that  are  in  the  earth;  and 
when  it  is  sown,  it  groweth  up,  and  becometh  greater  than  all 
herbs,  and  shooteth  out  great  branches,  bo  that  the  birds  of  the 
air  may  dwell  under  the  shadow  thereof. 

Another  parable  he  spake  to  them.  The  kingdom  of  hea\cn 
LB  like  to  leaven,  which  a  woman  took  and  hid  in  three  meas- 
ures of  meal  until  the  whole  was  leavened. 

And  with  many  such    parables    he  spake  to    them    the   word. 

according  as  they  were  able  to  hear.  And  without  parable  he 
did  not  speak  unto  them;  that  it  might  hi'  Fulfilled  which  was 
spoken  by  the  prophet,  Baying,  Twill  open  my  month  in  /><tr<<- 
bles,  Twill  utter  things  hidden  from  thefoundation  oftht  world. 
(Ps.  Lzxvii.  ".').  Bui  apart  he  explained  all  things  to  his  dis- 
ciples. " 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  71 

Section  13.     JESUS  haying   returned   to    the    house,   bis 

DISCIPLES    ASK    HIM    TO    EXPLAIN    THE     PARABLES. 

(Matt.  xiii.  30,  10,  23:  Mark  iv.  LO-35; 
Luke  viii.   9-18). 

"Then  having  sent  away  the  multitudes,  he  came  into  the 
house.  And  his  disciples  came  and  said  to  him.  Why  speakest 
thou  to  them  in  parables?  And  he  answered  and  said  to  them, 
Because  to  you  it  is  given  to  know  the  mysteries  of  the  kingdom 
of  heaven;  but  to  them  it  is  not  given.  For  he  that  hath,  to 
him  shall  be  given,  and  he  shall  abound:  but  he  that  hath  not, 
from  him  shall  be  taken  away  that  also  which  he  hath.  There- 
fore do  I  speak  to  them  in  parables:  because  seeing,  they  see 
not,  and  hearing,  they  hear  not,  neither  do  they  understand: 
And  the  prophecy  of  Isaias  is  fulfilled  in  them,  who  saith,  By 
hearing,  you  shall  1te<<r  and  shall  not  understand,  and  see- 
mg,  you  shall  see  and  shall  n<>t  perceive.  Far  the  heart  of 
this  people  is  grown  gross,  and  with  their  ears  they  have  been 
dull  of ?  hearing ;  and  their  eyes  they  have  shutj  lest  at  any 
time  they  should  see  with  their  eyes,  and  hear  with  their  ears, 
and  understand  with  their  heart,  and  be  converted,  and  I 
should  he<d  then>.  (Isa.  vi.  (i). 

But  blessed  are  your  eyes,  because  they  see,  and  your  ears, 
because  they  hear.  For  amen  I  say  to  you,  many  prophets  and 
just  men  have  desired  to  see  the  things  that  ye  see,  and  have 
not  seen  them,  and  to  hear  the  things  that  ye  hear,  and  have 
not  heard  them. 

Hear  ye  therefore  the  parable  of  the  sower.  The  seed  is  the 
word  of  God;  and  they  by  the-wayside  are  they  that  hear: 
then  the  devil  cometh,  and  taketh  the  word  out  of  their  heart, 
lest  believing  they  should  be  saved. 

Now  they  upon  the  rock  are  they  who  when  they  hear,  re- 
ceive the  word  with  joy;  and  they  have  no  root  in  themselves, 
but  are  only  for  a  time ;  for  they  believe  for  a  while,  and  then 
when  tribulation  or  persecution  ariseth  for  the  word,  they  are 
presently  scandalized,  and  in  time  of  temptation  fall  away. 

And  others  there  are  who  are  sown  among  thorns:  these 
are  they  that  hear  the  word,  and  the  cares  of  the  world,  and  the 
deceitfalness  of  riches,  and  the  lusts  after  other  things  entering 
in,  choke  the  word,  and  it  is  made  fruitless. 

But  that  on  the  good  ground  are    they    who  in   a   good  and 


I'l  THE  LIFE  OF  JESUS  CHBIST  IN  OUR  CEREMONIES. 

perfecl  heart,  hearing  the  word,  keep  it.  and  bring  forth  fruit 
in  patience;  the  one  thirty,  another  sixty,  and  another  a 
hundred. 

Now  no  man  lighting  a  candle  covereth  it  with  a  vessel,  or 
putteth  it  under  a  bed:  but  Betteth  it  upon  a  candlestick,  that 
thev  who  come  in  may  see  the  light.  For  there  is  not  anything 
secret  that  shall  not  be  made  manifest,  nor  hidden  that  shall 
not  be  known  and  come  abroad.  If  any  man  have  ears  to  hear, 
let  him  hear. 

And  he  said  to  them,  Take  heed  what  ye  hear.  h\  what  meas- 
ure ye  shall  mete,  it  shall  be  measured  to  you  again,  and  more 
shall  be  given  to  you.  For  he  that  hath,  to  him  shall  be  given: 
and  he  that  hath  not.  that  also  which  he  hath  shall  be  taken 
away  from  him." 

Section  14.     the   explanation  of   the   parable   of   the 

cockle. — thi:  parables  of  the  hidden  treasure, 

OF  THE  pearl  of  great  price,  and  of  the 

draw-net.     (Matt.   xiii.  36-52). 

• 

"And  his  disciples  came  to  him.  saying.  Expound  to  us  the 
parable  of  the  cockle  of  the  field.  And  he  made  answer  and 
said  to  them,  He  that  soweth  the  good  seed  is  the  Son  of  man; 
and  the  held  is  the  world;  and  the  good  seed  are  the  children 
of  the  kingdom:  and  the  cockle  are  the  children  of  the  wicked 
one;  and  the  enemy  that  sowed  them  is  the  devil.  Hut  the  har- 
vest is  the  end  of  the  world:  and  the  reapers  are  the  angels. 
Even  as  cockle  therefore  is  gathered  up  and  burnt  with  tire,  so 
shall  it  be  at  the  end  of  the  world.  The  Son  of  man  shall  send 
his  angels,  and  they  shall  gather  out  of  his  kingdom  all  scan- 
dals, and  them  that  work  iniquity,  and  shall  >-a>t  them  into  the 
furnace  of  tire:  there  shall  be  weeping  and  gnashing  of  teeth. 
Then  shall  tlwjust  shin.-  as  the  sun  in  the  kingdom  id'  their 
Father.      He  that  hath  ears  to  hear,  let  him  hear. 

The  kingdom  of  heaven  is  like  unto  a  treasure  hidden  in  a 
tiidd:  which  a  man  having  found,  hid  it.  and  for  joy  thereof 
goeth  and  selleth  all  that  he  hath  and  buyeth  that  field. 

Again,  the  kingdom  of  heaven  is  like  unto  a  merchant  -eek- 
ing  good  pearl 8;  who,  when  he  had  found  one  pearl  of  great 
price,  wi-iit  his  way,  and  sold  all  that  he  had  and  bought  it. 


A   HISTORY   OF   THE   WORSHIP   OF  GOD.  73 

Again,  the  kingdom  of  heaven  is  like  to  a  net  cast  into  the 
sea,  and  gathering  together  of  all   kinds  of  fishes,  which,  when 

it,  was  Idled,  they  drew  out.  and  sitting  by  the  shore,  they  chose 
out  the  good  into  vessels,  but  the  had  they  cast,  forth. 

So  shall  it  he  at  the  end  of  the  world.  The  angels  shall  go 
out.  and  shall  separate  the  wicked  from  among  the  just,  and 
shall  east  them  into  the  furnace  of  fire:  there  shall  he  weeping 
and  gnashing  of  teeth.  Have  ye  understood  all  these  things? 
They  say  to  him,  Yea.  He  said  unto  them.  Therefore  every 
scribe  instructed  in  the  kingdom  of  heaven  is  like  to  a  man 
that  is  a  householder,  who  bringeth  forth  out  of  his  treasure 
new  things  and  old." 

Section  15.     after  tiif.se    discourses  jesus   passes    over 

THE    LAKE. — HE    STILLS   THE   TEMPEST,    A.    I).   28.       (Matt. 

xiii.  53,  viii.  18-27;  Mark  iv.  35-40;  Luke  viii.  22-25). 

"And  it  came  to  pass,  when  Jesus  had  finished  these  parables, 
he  passed  from  thence.  And  that  day  when  evening  was  come, 
seeing  great  multitudes  about  him,  he  gave  orders  to  pass  over 
the  water. 

And  a  certain  seribe  came  and  said  to  him.  Master,  I  will 
follow  thee  whithersoever  thou  shalt  go.  And  Jesus  saith  to 
him,  The  foxes  have  holes,  and  the  birds  of  the  air  nests;  but 
the  Son  of  man  hath  not  where  to  lay  his  head.  And  another 
of  his  said  to  him,  Lord,  suffer  me  first  to  go  and  bury  my 
father.  But  Jesus  said  to  him.  Follow'  me,  and  let  the  dead 
bury  their  dead. 

And  when  he  entered  into  the  boat  his  disciples  followed 
him,  and  sending  away  the  multitudes,  they  take  him  even  as 
he  was  in  the  ship,  and  there  were  other  ships  with  him.  And 
there  arose  a  great  storm  of  wind,  and  the  waves  heat  into  the 
ship,  so  that  the  ship  was  filled.  And  he  was  in  the  hinder 
part  of  the  ship,  sleeping  upon  a  pillow;'  and  his  disciples 
coming  to  him  awake  him,  and  say  to  him.  Master,  doth  it  not 
concern  thee  that  we  perish?  And  rising  up  he  rebuked  the 
wind,  and  said  to  the  sea.  Peace,  he  still.  And  the  wrind  ceased, 
and  there  was  made  a  greai  calm.  '  And  lie  said  to  them.  Why 
arc  ye  fearful?  have  ye  not  faith  yet?  And  they  feared  exceed- 
ingly, and  they  said  one  to  another.  Who  is  this,  thinkest  thou, 
that  both  wind  and  sea  obey  him?" 


74  the  life  of  jesus  christ  in  our  ceremonies. 

Section    10.     having  come  to   the  country  ob  the  beb- 

SlSENES,  he  cures  the  demoniac.     (Matt.  viii.  ^s-IJ-A; 

Mark  v.  1-20;  Luke  viii.  26-39). 

And  they  sailed  to  the  County  of  the  Gerasenes,  which  is 
over  against  Galilee;  and  when  he  was  come  forth  to  the  land. 
immediately  there  met  him,  out  of  the  monuments,  a  certain 
man  who  had  a  devil  now  a  very  long  time:  and  he  wore  no 
clothes,  neither  did  he  abide  in  a  house,  but  in  the  sepulchres, 
and  no  man  now  could  bind  him,  not  even  with  chains:  for 
having  been  often  bound  with  fetters  and  chains,  he  had  burst 
the  chains,  and  broken  the  fetters  in  pieces,  and  no  one  could 
tame  him.  And  he  was  always  day  and  night  in  the  monu- 
ments and  in  the  mountains,  crying  and  cutting  himself  with 
stones.  And  seeing  Jesus  afar  off.  he  ran  and  adored  him,  and 
crying  with  a  loud  voice,  he  said.  What  have  I  to  do  with  thee, 
Jesus,  Son  of  the  most  high  God?  I  adjure  thee  by  God  that  thou 
torment  me  not.  For  he  said  unto  him.  Go  out  of  the  man. 
thou  unclean  spirit. 

And  he  asked  him,  )Vhat  is  thy  name?  And  he  saith  to  him. 
My  name  is  Legion:  for  we  are  many.  And  he  besought  him 
much  that  he  would  not  drive  him  away  out  of  the  country. 

And  there  was  there  near  the  mountain  a  great  herd  of  swine 
feeding;  and  the  devils  besought  him,  saying,  If  thou  cast  us 
out  hence,  send  us  into  the  herd  of  swine.  And  he  said  to  them. 
Go.  But  they  going  out  went  into  the  swine,  and  behold  the 
whole  herd  ran  violently  down  a  steep  place  into  the  sea,  being 
about  two  thousand,  and  they  perished  in  the  waters.  And  they 
that  kept  them  fled;  and  told  it  in  the  city,  and  in  the  fields. 
And  they  went  out  to  see  what  was  done.  And  they  came  to 
Jesus,  and  found  the  man,  out  of  whom  the  devils  were  de- 
parted, sitting  at  his  feet,  clothed,  and  in  his  right  mind,  and 
they  were  afraid.  And  they  that  had  seen  it.  told  them  in  what 
manner  he  had  been  deali  with  who  had  the  devil,  and  con- 
cerning the  swine.  And  all  the  multitude  of  the  country  of  the 
(ieraseiies  besought  him  to  depart  from  them;  for  they  were 
taken  with  great  fear. 

And  when  he  went  up  into  the  ship,  he  that  had  been 
troubled  with  the  devil  began  to  beseech  him  thai  he   might   be 

with  him.      And  he  admitted  liiin  not,  but  saith  to  him.  Go  into 
thy  house  to  thy  friends,  and  tell    them    how    great    things    the 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  10 

Lord  hath  done  (<>v  thee,  and  hath  had  mercy  on  thee.  And  lie 
went  his  way,  and  began  to  publish  in  Decapolis  how  great 
things  Jesus  had  done  for  him;  and  all  men  wondered." 

Section  17.    jesus    returns    to    capharnaum,    and    be- 

PBOVES  THE    PHARISEES.  (Matt.    ix.    1,   14-17;  Mark  v. 
81;  Luke  viii.  40). 

"And  entering  into  a  boat,  he  passed  over  the  water,  and  came 
into  his  own  city.  And  when  Jesus  had  passed  again  into  the 
ship  over  the  strait,  a  great  multitude  assembled  together  unto 
him,  and  he  was  nigh  unto  the  sea. 

Then  came  to  him  the  disciples  of  John,  saying.  Why  do  we 
and  the  Pharisees  fast  often,  but  thy  disciples  do  not  fast?  And 
Jesus  said  to  them,  Can  the  children  of  the  bridegroom  mourn 
as  long  as  the  bridegroom  is  with  them?  But  the  days  will  come 
when  the  bridegroom  shall  be  taken  away  from  them,  and  then 
they  shall  fast. 

And  no  one  putteth  a  piece  of  raw  cloth  unto  an  old  gar- 
ment; for  it  taketh  away  the  fulness  thereof  from  the  garment, 
and  there  is  made  a  greater  rent.  Neither  do  they  put  new 
wine  into  old  bottles;  otherwise  the  bottles  break,  and  the  wine 
runneth  out,  and  the  bottles  perish.  But  new  wine  they  put 
into  new  bottles,  and  both  are  preserved." 

Section  IS.    jesus  baises  jairus'  daughter  to  life,  and 

HEALS   THE    WOMAN    WITH    THE    ISSUE    OF    BLOOD. 

a.   d.  28.  (Matt,  ix.   18-20;  Mark  v.  22-43; 
Luke  viii.  41-56). 

"As  he  was  speaking  these  things  unto  them,  behold  there 
came  a  man  whose  name  was  Jairus,  and  he  was  a  ruler  of  the 
synagogue,  and  he  fell  down  at  the  feet  of  Jesus,  and  he  be- 
sought him  much,  saying.  My  daughter  is  at  the  point  of  death. 
Come,  lay  thy  hand  upon  her,  that  she  may  be  safe,  and  may 
live.  For  he  had  an  only  daughter,  almost  twelve  years  old. 
and  she  was  dying.  And  Jesus  rising  up  followed  him,  with 
his  disciples. 

And  it  happened,  as  he  went,  that  he  was   thronged  by  the 


76  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

multitudes.  And  a  woman,  who  was  under  an  issue  of  blood 
twelve  years,  and  had  suffered  many  things  from  many  physi- 
cians, and  had  spent  all  that  she  had.  and  was  nothing  the  bet- 
ter, hut  rather  worse:  when  she  had  heard  of  Jesus,  came  ill  the 
crowd  behind  him,  and  touched  the  hem  of  his  garment:  for 
she  said,  l\'  I  shall  touch  hut  his  garment.  I  shall  be  whole 
And  forthwith  the  fountain  of  her  blood  was  dried  up.  and  she 
felt  in  her  body  that  she  was  healed  of  the  evil. 

And  immediately  Jesus,  knowing  in  himself  the  virtue  that 
had  proceeded  from  him,  turning  to  the  multitude,  said.  Who 
hath  touched  my  garments?  And  ail  denying,  Peter  and  they 
that  were  with  him  said,  Master,  the  multitudes  thiong  and 
press  thee,  and  dost  thou  say,  Who  touched  me?  And  Jesus 
said,  Somebody  hath  touched  me;  for  I  know  that  virtue  is  gone 
out  from  me.  And  he  looked  about  to  see  her  that  had  done 
this. 

And  the  woman,  seeing  that  she  was  Dot  hid.  fearing  and 
trembling,  knowing  what  was  done  in  her.  came  and  fell  down 
before  his  feet,  and  declared  before  all  the  people  for  what  cause 
she  had  touched  him,  and  how  she  was  immediately  healed. 
lint  he  said  to  her,  Daughter,  thy  faith  hath  made  thee  whole: 
go  thy  way  in  peace,  and  he  thou  whole  of  thy  disease.  And  the 
woman  Avas  made  whole  from  that  hour. 

As  he  was  yet  speaking,  there  cometh  one  to  the  ruler  of  the 
synagogue,  saying  to  him.  Thy  daughter  is  dead:  why  dost  thou 
trouble  the  master  any  farther?  But  Jqku<  hearing  this  word, 
answered  the  father  of  the  maid.  Fear  not;  believe  only,  and  she 
shall  be  safe. 

And  when  he  was  come  to  the  house,  he  suffered  not  any 
man  to  go  in  with  him.  hut  Peter,  and  dames,  and  John,  and 
the  father  and  mother  of  the  maiden.  And  all  wept  and  mourn- 
ed for  her.  And  going  in.  he  saith  to  t  hcni.  Why  make  you  this 
ado.  and  weep?  the  damsel  is  not  dead  hut  -decpeth.  And  they 
laughed  him  to  BCOrn,  knowing  that  she  was  dead. 

Bui  he,  having  put  them  all  out.  taketh  the  father  and  the 
mother  of  the  damsel,  and  them  that  were  with  him.  and  enter- 
eth  in  where  the  damsel  was  lying:  and  taking  the  damsel  by 
the  hand,  he  saith  to  her,  Talitha  riiini,  which  is.  being  inter- 
preted, Damsel,  I  say  to  thee,  arise.  And  immediately  the 
damsel  rose  up  and  walked;  and  she    was    twelve   years  old:  and 

ihc\    were  astonished    with   a  great   astonishment.      And   he 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  77 

charged  them  strictly  that   n<>    man    should    know  it;  and  com - 
mantled  that  something  should  be  given  her  to  eat. 

And  the  fame  hereof  went,  abroad  into  all  the  country." 


Section  19.     he  heals  two  blind  me.v,  and   tiikn    visits 
n  \ZAHKTir  again.  (Matt  ix.  :>]' -'•)!,  xiii.  ."J4-58; 
Mark  vi.  1-G). 

"And  as  Jesus  passed  from  thence,  there  followed  him  two 
blind  men.  crying  out  and  saying.  Have  mercy  on  us,  0  Son  of 
David.  And  when  he  was  come  to  the  house,  the  blind  men 
came  to  him;  and  Jesus  saith  to  them,  Believe  ye  that  I  can  do 
this  unto  you?  They  say  to  him,  Yea,  Lord.  Then  he  touched 
their  eyes,  saying,  According  to  your  faith  be  it  done  unto  you. 
And  their  eyes  were  opened;  and  Jesus  strictly  charged  them, 
saying,  See  that  no  man  know  this.  But  they  going  out,  spread 
his  fame  abroad  in  all  that  country. 

And  when  they  were  gone  out,  behold  they  brought  him  a 
dumb  man,  possessed  with  a  devil.  And  after  the  devil  was 
cast  out,  the  dumb  man  spake  and  the  multitudes  wondered, 
saying.  Never  was  the  like  seen  in  Israel.  But  the  Pharisees 
said,  By  the  prince  of  the  devils  he  casteth  out  devils. 

And  going  out  from  thence,  he  went  into  his  own  country, 
and  his  disciples  followed  him.  And  when  the  sabbath  was 
come,  he  began  to  teach  in  the  synagogue;  and  many  hearing 
him,  were  in  admiration  at  his  doctrine,  saying,  How  came  this 
man  by  all  these  things?  and  what  wisdom  is  this  that  is  given  to 
him,  and  such  mighty  works  as  are  wrought  by  his  hands  ?  Is 
not  this  the  carpenter's  son?  Is  not  his  mother  called  Mary,  and 
his  brethren  James,  and  Joseph,  and  Simon,  and  Jude;  and  his 
sisters,  are  they  not  all  with  us?  Whence  therefore  hath  he  all 
these  things?  And  they  were  scandalized  in  regard  of  him. 

But  Jesus  said  to  them,  A  prophet  is  not  without  honour, 
save  in  his  own  country  and  in  his  own  house..  And  he  wrought 
not  many  miracles  there,  because  of  their  unbelief;  only  thai  he 
cured  a  few  thai  were  sick,  laying  his  hands  upon  them.  And 
he  marvelled  because  of  their  unbelief,  and  he  went  through  the 
villages  roundabout  teaching." 


78  THE   LIFE   OF   JESUS   CHRIST   IN   OUR   CEREMONIES. 

Section  20.     JESUS  makes  a  third  circuit  of  the  ctties  of 

QA  1.1  LEE. — THE  TWELVE  APOSTLES  SENT  OUT  TO  PREACH. — 

Ills  INSTRUCTIONS  TO  THEM.       (Matt.  IX,  35-38, 

x.,  xi.,  1  ;  Mark  vi.,  6-13  :  Luke  ix.,  1-6). 

"And  Jesus  went  about  all  the  cities  and  towns,  teaching  in 
their  synagogues,  and  preaching  the  gospel  of  the  kingdom,  and 
healing  every  disease  and  every  infirmity. 

And  seeing  the  multitudes,  he  had  compassion  on  them, 
because  they  were  distressed,  and  lying  like  sheep  that  have  no 
shepherd.  Then  he  saith  to  his  disciples,  The  harvest  indeed 
is  great,  but  the  labourers  are  few  ;  pray  ye  therefore  the  Lord 
of  the  harvest  that  he  send  forth  labourers  into  his  harvest. 

And  he  called  the  twelve  ;  and  began  to  send  them  two  and 
two,  and  he  gave  them  power  over  unclean  spirits,  to  east  them 
out,  and  to  heal  all  manner  of  diseases  and  all  manner  of  in- 
firmities. And  he  sent  them  to  preach  the  kingdom  of  God, 
and  to  cure  diseases  ;  and  he  said  to  them,  Go  ye  not  into  the 
way  of  the  Gentiles,  and  into  the  cities  of  the  Samaritans  enter 
ye  not.  But  go  ye  rather  to  the  lost  sheep  of  the  house  of  Israel. 
And  going  preach,  saying,  The  kingdom  of  heaven  is  at  hand. 
Heal  the  sick,  raise  the  dead,  cleanse  the  lepers,  cast  out  devils  : 
freely  have  ye  received,  freely  give.  Possess  neither  gold,  nor 
silver,  nor  money  in  your  purses;  nor  scrip  for  your  journey, 
nor  two  coats,  nor  shoes,  nor  a  staff  ;  for  the  workman  is  worthy 
of  his  meat.  And  into  whatsoever  city  or  town  ye  shall  enter, 
inquire  who  in  it  is  worthy,  and  there  abide  till  ye  go  thence. 
And  when  ye  come  into  a  house,  salute  it.  Baying,  Peace  he  to 
this  house.  And  if  that  house  be  worthy,  your  peace  shall 
come  upon  it  ;  but  if  it  he  not  worthy,  your  peace  shall  return 
to  you.  And  whosoever  shall  not  receive  you,  nor  hear  your 
words,  going  forth  out  of  that  house  or  city,  shake  off  even  the 
dust  from  your  feet  for  a  testimony  against  them.  Amen  1  Bay 
to  you,  it  shall  he  more  tolerable  for  the  land  of  Sodom  and 
Gomorrah  in  the  day  of  judgment,  than  for  that  city. 

Behold  I  send  you  as  sheep  in  the  midst  of  wohes.  Be  ve 
therefore  wise    as   serpents  and  simple  as  dove8.      But  beware  of 

men;  Epr  the}  will  deliver  you  up  in  councils,  and  thej  will 
Bcourge  you  in  their  synagogues.  And  ye  shall  be  brought  be- 
fore governors  and  before  kings  for  my  sake,  for  a  testimony  to 

them  and  to  the  Gentiles.      Bui  when  they  shall  deliver  you  up. 


A   HISTORY   OF   THE    WORSHIP   OF   GOD.  79 

take  no  thought  how  or  what  to  speak  ;  for  it  shall  he  given 
you  iu  that  hour  what  to  speak.  For  it  is  not  ye  that  speak, 
hut  the  spirit  of  your  Father  that  speaketh  in  you.  The  brother 
also  shall  deliver  up  the  brother  to  death,  and  the  father  the 
sou  :  and  the  children  shall  rise  up  against  their  parents,  and 
shall  put  them  to  death.  And  ye  shall  be  hated  by  all  men  for 
my  name's  Bake  :  hut  he  that  shall  persevere  unto  the  end,  be 
shall  be  saved.  And  when  they  shall  persecute  you  in  this  city, 
flee  into  another.  Amen  I  say  to  you,  ye  shall  not  finish  all  the 
cities  of  Israel  till  the  son  of  man  come.  The  disciple  is  not 
above  the  master,  nor  the  servant  above  his  lord.  It  is  enough 
for  the  disciple  that  he  he  as  his  master,  and  the  servant  as  his 
lord.  If  they  have  called  the  goodman  of  the  house  Beelzebub, 
how  much  more  them  of  his  household  ?  Therefore  fear  them 
not ;  for  nothing  is  covered  that  shall  not  be  revealed,  nor  hid 
that  shall  not  be  known.  That  which  I  tell  you  in  the  dark, 
speak  ye  in  the  light  ;  and  that  which  ye  hear  in  the  ear,  preach 
ye  upon  the  housetops. 

And  fear  ye  not  them  that  kill  the  body,  and  are  not  able  to 
kill  the  soul;  but  rather  fear  him  that  can  destroy  both  soul 
and  body  into  hell.  Are  not  two  sparrows  sold  for  a  farthing? 
and  not  one  of  them  shall  fall  on  the  ground  without  your 
Father.  But  the  very  hairs  of  your  head  are  all  numbered. 
Fear  not,  therefore;  better  are  ye  than  many  sparrows. 

Every  one  therefore  that  shall  confess  me  before  men,  I  will 
also  confess  him  before  my  Father  who  is  in  heaven.  But  he 
that  shall  deny  me  before  men,  I  will  also  deny  him  before  my 
Father  who  is  in  heaven.  Do  not  think  that  I  came  to  send 
peace  upon  earth.  I  came  not  to  send  peace,  but  the  sword. 
For  I  came  to  set  a  man  at  variance  against  his  father,  and  the 
daughter  against  her  mother,  and  the  daughter-in-law  against 
her  mother-in-law.  And  a  man's  enemies  shall  be  they  of  his 
own  household.  He  that  loveth  father  or  mother  more  than 
me  is  not  worthy  of  me;  and  he  that  loveth  son  or  daughter 
more  than  me  is  not  worthy  of  me.  And  he  that  taketh  not  up 
his  cross,  and  followeth  me,  is  not  worthy  of  me. 

He  that  findeth  his  life  shall  lose  it;  and  he  that  shall  lose 
his  life  for  me  shall  find  it.  Tie  that  receiveth  you,  receiveth 
me;  and  he  that  receiveth  me,  receiveth  him  that  sent  me. 
He  that  receiveth  a  prophet  in  the  name  of  a  prophet,  shall  re- 
ceive the  reward  of  a  prophet;  and  he  that  receiveth  a  just  man 
in  the  name  of  a  just  man,   shall   receive   the  reward   of  a  just 


80  THE    LIFE    OF   JESUS    CHRIST    IN    OCR    CEREMONIES. 

man.  Ami  whosoever  shall  give  to  drink  to  one- of  those  little 
ones  a  cup  of  cold  water  only  in  the  name  of  a  disciple,  amen  I 
Bay  to  you,  he  shall  not  lose  his  reward. 

And  it  came  to  pass  when  Jesus  had  made  an  end  of  com- 
manding his  twelve  disciples,  he  passed  from  thence  to  teach 
and  preach  in  their  cities.  And  going  forth  they  preached  that 
men  should  do  penance;  and  they  cast  out  many  devils,  and 
anointed  with  oil  many  that  were  sick,  and  healed  them.*' 


Section   21.     the    fame    of    jesus   reaches    herod. — ac- 
count  OF   THE   .MARTYRDOM   OF  JOHN   THE   BAPTIST. 
(Luke  ix.  7-9;  Mark  vi.  14-29:  Matt.  xiv.  1-12). 

"Now  Herod  the  tetrarch  heard  of  all  things  that  were  done 
by  him;  and  he  was  in  a  doubt  because  it  was  said  by  some  that 
John  was  risen  from  the  dead;  but  by  other  some,  that  Elias 
hath  appeared;  and  by  others,  that  one  of  the  ancient  prophets 
was  risen  again. 

And  Herod  said,  John  I  have  beheaded:  but  who  is  this  of 
whom  I  hear  such  things?     And  he  sought  to  see  him. 

For  Herod  himself  had  sent  and  apprehended  John,  and 
bound  him  in  prison  for  the  sake  of  llerodias  the  wife  of  Philip 
his  brother,  because  he  had  married  her.  For  John  said  to 
Herod,  It  is  not  lawful  for  thee  to  have  thy  brother's  wife. 
And  having  a  mind  to  put  him  to  death,  he  feared  the  people: 
because  they  esteemed  him  as  a  prophet. 

Now  llerodias  laid  snares  for  him.  and  was  desirous  to  put 
him  to  death,  and  could  not;  for  Herod  feared  John,  knowing 
him  to  be  a  just  and  holy  man;  and  kept  him,  and  when  he 
beard  him  did  many  things;  and  lie  heard  him    willingly. 

And  when  a  convenient  day  was  come.  Berod  made  a  supper 
for  his  birthday  for  the  princes,  and  tribunes,  ami  chief  men  of 
Galilee.  And  when  the  daughter  of  the  same  llerodias  had 
come  in,  and  had  danced,  ami  pleased  Herod,  and  them  that 
were  at  table  with  him.  the  king  said  to  the  damsel.  Ask  of 
me  what  thou  wilt,  and  1  will  give  il  thee.  And  he  swore  to 
her,  Whatsoever  thou  shalt  ask  1  will  give  it  thee,  though  it  be 
the    half  of   my  kingdom.      And    when   she    was    gone    out,    she 

said  to  her  mother,  What  shall   I  ask?     1 » 1 1 1  she  said,  the  head 
of  John  the  Baptist.     Ami  when  she  had  come  in  immediately 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  81 

with  haste  bo  the  king,  Bhe  asked,  Baying,   I  will  that  forthwith 

thou  give  me  in  a  dish  the  head  of  John  the  Baptist. 

And  the  king  was  struck  sad.  Yet  because  of  his  oath. 
and  because  of  them  that  were  with  him  at  table;  he  would  not 
displease  her;  but  he  sent  an  executioner,  and  commanded  that 
his  head  should  be  brought  in  a  dish.  And  he  beheaded  him  in 
the  prison,  and  brought  his  head  in  a  dish:  and  gave  it  to  the 
damsel,  and  the  damsel  gave  it  to  her  mother. 

And  his  disciples  came,  and  took  the  body,  and  buried  it; 
and  came  and  told  Jesus/' 

Sectiox  22.     the  aposti.es  return   to   jests. — he  retires 

with  them  to   the   desert   and   feeds  the   five 

thousand.     (Mark  vi.  30-46  ;  Luke  ix.  10-17  ; 

John  vi.  1-14  ;  Matt,  xiv.  13-22). 

"And  the  apostles  coming  together  unto  Jesus  related  to  him 
all  things  that  they  had  done  and  taught. 

And  he  said  to  them,  Come  apart  into  a  desert  place,  and 
rest  a  little.  For  there  were  many  coming  and  going  ;  and  they 
had  not  so  much  as  time  to  eat.  And  going  up  into  a  ship,  they 
went  into  a  desert  place  apart  which  belongeth  to  Bethsaida, 
across  the  sea  of  Galilee,  which  is  the  sea  of  Tiberias. 

And  they  saw  them  going  away,  and  many  knew  ;  and  they 
ran  nocking  thither  on  foot  from  all  the  cities,  and  were  there 
before  them.  And  Jesus  going  out  saw  a  great  multitude  ;  and 
he  had  compassion  on  them,  because  they  were  as  sheep  not 
having  a  shepherd,  and  he  received  them,  and  he  began  to  teach 
them  many  things  ;  and  spoke  to  them  of  the  kingdom  of  God, 
and  healed  them  that  had  need  of  healing. 

Now  the  pasch,  (')  the  festival  day  of  the  Jews,  was  near  at 
hand.  When  Jesus  therefore  had  lifted  up  his  eyes,  and  seen 
that  a  very  great  multitude  cometh  to  him.  he  said  to  Philip, 
Whence  shall  we  buy  bread,  that  these  may  eat.  (')  And  this 
he  said  to  try  him  ;  for  he  himself  knew  what  he  would  do. 
Philip  answered  him.  Two  hundred  pennyworth  of  bread  is  not 
sufficient  for  them,  that  every  one  may  take  a  little. 

(')    This  was  the  third  of  our  Lord's  public,  life. 

(*)    This  is  the  only  miracle  narrated  by  all  four  Evangelists. 

6t 


82  THE   LIFE   OF   JESUS   CHRIST   IN   OUR   CEREMONIES. 

And  when  the  day  was  now  far  spent,  his  disciples  came  to 
him,  saying,  This  is  a  desert  place,  and  the  hour  is  nowr  past : 
send  them  away,  that  going  into  the  next  villages  and  towns. 
they  may  buy  themselves  meat  to  eat.  And  he  answered  and 
said  to  them,  They  have  no  need  to  go:  give  ye  them  to  eat. 
And  they  said  to  him,  Let  us  go  and  buy  bread  for  two  hundred 
pence,  and  we  will  give  them  to  eat. 

And  he  saith  to  them,  IIow  many  loaves  have  ye  ?  go  and 
see.  One  of  his  disciples,  Andrew,  the  brother  of  Simon  Peter, 
saith  to  him,  There  is  a  boy  here  that  hath  five  barley  loaves 
and  two  fishes  ;  but  what  are  these  among  so  many  ? 

He  said  to  them,  Bring  them  hither  to  me.  Now  there  was 
much  grass  in  the  place.  And  he  commanded  them  that  they 
should  make  them  all  sit  down  by  companies  upon  the  green 
grass.  The  men  therefore  sat  down,  in  number  about  five  thou- 
sand. And  they  sat  down  in  ranks,  by  hundreds  and  by  fifties. 
And  when  he  had  taken  the  five  loaves,  and  the  two  fishes,  look- 
ing up  to  heaven  he  blessed,  and  broke  the  loaves,  and  gave  to 
his  disciples  to  set  before  them  ;  and  the  two  fishes  he  divided 
among  them  all.  And  they  all  did  eat  and  had  their  fill.  And 
when  they  were  filled,  he  said  to  his  disciples,  Gather  up  the 
fragments  that  remain,  lest  they  be  lost.  They  gathered  up 
therefore,  and  filled  twelve  baskets  with  the  fragments  of  the 
five  barley-loaves  which  remained  over  and  above  to  them  that 
had  eaten.  And  the  number  of  them  that  did  eat,  was  five 
thousand  men,  besides  women  and  children. 

Now  these  men,  when  they  had  seen  what  a  miracle  Jesus 
had  done,  said.  This  is  of  a  truth  the  prophet  that  is  to  come 
into  the  world. 

And  immediately  he  obliged  his  disciples  to  go  up  into  the 
ship  that  they  might  go  before  him  over  the  water  to  Bethsaida  ; 
whilst  he  dismissed  the  people.  And  when  he  had  dismissed 
them,  he  went  up  into  a  mountain  alone  to  pray." 

The  history  of  the  multiplication  of  the  loaves  as  we  find  it  in 

the  gospel  of  St.  John,  is  read  every  year  in  all  our  churches  od 
the  fourth  Sunday  of  Lent.  This  is  indeed  a  well  chosen  time 
to  meditate  on  a  miracle  which  was  a  figure  of  the  ESucharist, 
which  we  travelling  in  this  desert  of  life  are  commanded  i<> 
receive  at  Master  or  thereabout. 


A    HISTORY   OF   THE   WORSHIP    OF   GOD.  83 

Section  •>:>.     .iksis    walks   on  the  ska,    and   RETURNS   TO 

(AI'Iiaknakm.     (.John  vi.  L5-21;  Mark  vi.  47-5G; 

Matt.   xiv.  83-36). 

"Jesus  bheref ore, when  he  knew  that  they  would  come  to  take 
him  by -force  and  make  him  a  king,  fled  again  into  the  moun- 
tain himself  alone. 

And  when  evening  was  come,  his  disciples  went  down  to  the 
sea.  And  when  they  had  gone  up  into  a  ship,  they  went  over 
the  sea  to  Capharnaum;  and  it  was  now  dark,  and  Jesus  was 
not  eome  unto  them.  And  when  it  was  late,  the  ship  was  in 
the  midst  of  the  sea,  and  himself  alone  on  the  land.  But  the 
sea  arose  by  reason  of  a  great  wind  that  blew.  And  seeing  them 
labouring  in  rowing  (for  the  wind  was  against  them),  and  about 
the  fourth  watch  of  the  night,  hecometh  to  them  walking  upon 
the  sea,  and  he  would  have  passed  by  them. 

When  they  had  rowed  about  five-and-twenty  or  thirty  fur- 
longs, they  see  Jesus  walking  upon  the  sea,  and  drawing  nigh 
to  the  ship,  and  they  seeing  him  walking  upon  the  sea  thought 
it  was  an  apparition,  and  they  cried  out;  for  they  all  saw  him 
and  were  troubled.  And  immediately  he  spake  with  them,  and 
said  to  them,  Be  of  good  heart:  it  is  I;  fear  ye  not. 

And  Peter  making  answer,  said,  Lord,  if  it  be  thou,  bid  me 
to  come  to  thee  upon  the  water.  And  he  said,  Come.  And 
Peter,  going  down  out  of  the  boat,  walked  upon  the  water  to 
come  to  Jesus;  but  seeing  the  wind  strong,  he  was  afraid,  and 
when  he  began  to  sink,  he  cried  out,  saying,  Lord,  save  me. 

And  immediately  Jesus,  stretching  forth  his  hand,  took  hold 
of  him,  and  said  to  him,  0  thou  of  little  faith,  why  didst  thou 
doubt  ?  And  when  they  were  come  up  into  the  boat  the  wind 
ceased.  And  they  were  far  more  astonished  within  themselves; 
for  they  considered  not  the  miracle  of  the  loaves,  for  their 
hearts  were  hardened.  And  they  that  were  in  the  boat  came 
and  adored  him,  saying,  Indeed  thou  art  the  Son  of  God.  And 
immediately  the  ship  was  at  the  land,  to  which  they  were  going. 

And  having  passed  the  water,  they  came  into  the  country  of 
Gennesaret.  And  when  they  were  gone  out  of  the  ship,  imme- 
diately they  knew  him,  and  running  through  the  whole  country, 
they  began  to  carry  about  in  beds  those  that  were  sick  where 
they  heard  he  was;  and  whithersoever  he  entered,  into  towns  or 
into  villages  or  cities,  they  laid  the  sick  in  the  streets,  and  be- 


84  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

sought  him  that  they  might  touch  but  the  hem  of    his  garment; 
and  as  many  as  touched  him  were  made  whole."  (') 


Section- 24.     jesus  meets  the  multitude  at  caphakn  aim. 

a  x  i)  discourses  on  the  holy  eucharist. 

(John  vi.   22-72). 

"The  next  day  the  multitude  that  stood  on  the  other  side  of 
the  sea  saw  that  there  was  no  other  ship  there  but  one,  and  that 
Jesus  had  not  entered  into  the  ship  with  his  disciples,  but  that 
his  disciples  were  gone  away  alone.  But  other  ships  came  in 
from  Tiberias,  nigh  unto  the  place  where  they  had  eaten  the 
bread,  the  Lord  giving  thanks.  When  therefore  the  multitude 
saw  that  Jesus  was  not  there,  nor  his  disciples,  they  took  ship- 
ping and  came  to  Capharnaum  seeking  for  Jesus.  And  when 
they  had  found  him  on  the  other  side  of  the  sea,  they  said  to 
him,  Rabbi,  when  earnest  thou  hither  ? 

Jesus  answered  them  and  said,  Amen,  amen  I  say  to  you.  ye 
seek  me,  not  because  ye  have  seen  miracles,  but  because  ye  did 
eat  of  the  loaves,  and  were  filled.  Labour  not  for  the  meat 
which  perisheth,  but  for  that  which  endureth  unto  life  ever- 
lasting, which  the  Hon  of  man  will  give  you;  for,  him  hath  God 
the  Father  sealed. 

They  said  therefore  unto  him,  What  shall  we  do,  that  we 
may  work  the  works  of  God  ? 

Jesus  answered  and  said  to  them,  This  is  the  work  of  (iod. 
that  ye  believe  in  him  whom  he  hath  sent. 

They  said  therefore  to  him:  What  sign  therefore  dost  thou 
shew,  that  we  may  see,  and  may  believe  thee  ?  what  dosi  thou 
work  ?  Our  fathers  did  eat  manna  in  the  desert,  as  it  is  written. 
He  (jar,  them  bread  from  h<<ir,,,  to  eat.      (Ps.  Ixxvii.  24). 

Then  Jesus  said  to  them,  Amen,  amen  I  say  to  you.  Muses 
gave  you  not  the  bread  from  heaven,  but  my  Father  riveth  you 
the  true  bread  from  heaven:  for  the  bread  of  (iod  is  that  which 
Cometh  down  from  heaven,  and  giveth  life  to  the  world. 

They   -;iid    therefore   unto   him.    Lord,   give    us    always   this 

bread. 

And  Jesus   said  to  them,  1  am  the  bread    of   life:  he  that 

(')  /'.  e.  the  town  of  Bethsaida,  which  was  on  the  west  side  of  the 
lake. 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  86 

cometh  to  me  shall  not  hunger;  and  he  that  believeth  in  me 

shall  never  thirst.  But  I  said  unto  you  that  ye  also  have  seen 
me,  and  ye  believe  not.     All  that  the  Father  giveth  to  me  shall 

come  to  nit':  and  him  that  cometh  to  me  I  will  not  cast  out;  lie- 
cause  I  came  down  from  heaven  not  to  do  my  own  will,  hut  the 
will  of  him  that  sent  me.  Now.  this  is  the  will  of  the  Father 
who  scut  me.  that  of  all  that  he  hath  given  me  I  should  lose 
nothing,  but  should  raise  it  up  again  in  the  last  day.  And  this 
is  the  will  of  my  Father  that  sent  me,  that  every  one  who  seetb 
the  Son,  and  believeth  in  him,  may  have  life  everlasting:  and  I 
will  raise  him  up  in  the  last  day. 

The  Jews  therefore  murmured  at  him,  because  he  had  said, 
I  am  the  living  bread  which  came  down  from  heaven.  And 
they  said.  Is  not  this  Jesus  the  son  of  Joseph,  whose  father  and 
mother  we  know  ?  How  then  saith  he,  I  came  down  from 
heaven  ? 

Jesus  therefore  answered  and  said  to  them,  Murmur  not 
among  yourselves.  No  man  can  come  to  me  except  the  Father, 
who  hath  sent  me,  draw  him;  and  I  will  raise  him  up  in  the  last 
day.  It  is  written  in  the  prophets,  And  they  shall  all  be  taught 
of  God  (Isaias  liv.  13).  Every  one  that  hath  heard  of  the  Fath- 
er, and  hath  learned,  cometh  to  me.  Not  that  any  man  hath 
seen  the  Father,  hut  he  who  is  of  God,  he  hath  seen  the  Father. 
Amen,  amen  I  say  unto  you.  He  that  believeth  in  me,  hath  ever- 
lasting life.  I  am  the  bread  of  life  Your  fathers  did  eat  man- 
na in  the  desert,  and  are  dead.  This  is  the  bread  which  cometh 
down  from  heaven:  that  if  any  man  eat  of  it  lie  may  not  die. 
I  am  the  living  bread  which  came  down  from  heaven.  If  any 
man  cat  of  this  bread,  he  shall  live  for  ever;  and  the  bread  that 
I  will  give  is  my  flesh  for  the  life  of  the  world. 

The  Jews,  therefore,  strove  among  themselves,  saying,  How 
can  this  man  give  us  his  flesh  to  eat? 

Then  Jesus  said  to  them,  Amen,  amen  I  say  unto  you.  Ex- 
cept ye  eat  the  flesh  of  the  Son  of  man.  and  drink  his  blood,  ye 
shall  not  have  life  in  you.  He  that  eateth  my  flesh  and  drink- 
eth  my  blood  hath  everlasting  life;  and  I  will  raise  him  up  in 
the  last  day:  for  my  flesh  is  meat  indeed,  and  my  blood  is  drink 
indeed.  He  that  eateth  my  flesh  and  drinketh  my  blood  abid- 
eth  in  me,  and  I  in  him.  As  the  living  Father  hath  sent  me, 
and  I  live  by  the  Father,  so  he  that  eateth  me,  the  same  also 
shall  live  by  me.       This    is   the    bread   that   came   down   from 


86  THE   LIFE   OF  JESUS   CHRIST   IN   OUR   CEREMONIES. 

heaven.  Not  as  your  lathers  did  eat  manna,  and  are  dead.  He 
thai  eateth  this  bread  shall  live  for  ever. 

These  things  he  said  as  he  taught  in  the  synagogue  in  Oaph- 
arnaum.  Many,  therefoie,  of  his  disciples  hearing  it.  said,  This 
saying  is  hard,  and  who  can  hear  it? 

But  Jesus  knowing  in  himself  that  his  dieiples  murmured  at 
this,  said  to  them,  Doth  this  scandalise  you  ?  If  then  ye  shall 
see  the  Son  of  man  ascend  up  where  he  was  before.  (')  It  is  the 
spirit  that  quiekeneth  ;  the  flesh  profiteth  nothing.  The  words 
that  I  have  spoken  to  you  are  spirit  and  life.  But  there  are 
some  of  you  that  believe  not.  For  Jesus  knew  from  the  begin- 
ning who  they  were  that  did  not  believe,  and  who  he  was  that 
would  betray  him.  And  he  said,  Therefore  did  I  say  to  you, 
that  no  man  can  come  to  me  unless  it  be  given  him  by  my  Father. 

After  this  many  of  his  disciples  went  back,  and  walked  no 
more  with  him.  Then  Jesus  said  to  the  twelve,  Will  ye  also  go 
away  ? 

And  Simon  Peter  answered  him,  Lord,  to  whom  shall  we  go  ? 
thou  hast  the  words  of  eternal  life ;  and  we  have  believed  and 
have  known  that  thou  art  the  Christ  the  Son  of  God. 

Jesus  answered  them,  have  I  not  chosen  you  twelve,  and  one 
of  you  is  a  devil  ?  Now  he  meant  Judas  Iscariot,  the  son  of 
Simon;  for  this  same  was  about  to  betray  him.  whereas  he  was 
one  of  the  twelve." 

At  the  mass  of  Corpus  Christ  i,  and  at  all  the  votive  masses  of 
the  Blessed  Sacrament,  the  church  directs  her  children  to  med- 
itate on  the  promises  of  our  Divine  Lord  regarding  the  Euchar- 
ist, contained  in  this  6th  chapter  of  St.  John,  whilst  in  the  epis- 
tle of  the  same  masses  she  quotes  the  words  of  St.  Paul  which 
record  the  accomplishment  of  the  promise. 

In  one  of  the  masses  tor  the  dead  the  gospel  appointed  to  he 
read,  which  is  taken  from  the  same  chapter  of  St.  John,  ends  h\ 
the  words:  "He  that  eateth  my  flesh  and  drinketh  my  blood 
hath  life  everlasting  and  1  will  raise  him  up  at  the  last  day." 

O  "The  flesh  profiteth  nothing,  as  iii,\  understood  it.  a-  it  i--  torn 
in  |  lines  iii  a  corpse,  or  asil  is  sold  in  the  shambles,  not  as  it  is  animated 

ii\  the  Spirit [f  the  flesh  profiteth  nothing,  the  "Word  would  no1 

nave  become  flesh  ami  dwelt  among  us."— St.  Am;.,  quoted  by  Ann. 
Kenkk  k. 


A   HISTORY   OF   THE   WOHRHIP   OF   GOD.  87 

CHAPTER    VI. 


TIN;     MINISTRY.      'I'll  I  HI)    TEAR. 

Si.iTION    1.      JESTS    IS    QUESTION  K I>     BY   THE     PHARISEES,    AND 
ANSWERS  THEM. — THIRD  PASSOVER.    (Mark  yii.    1-23  p 

Matt.  xv.  1-20). 

■•Ami  tliere  assembled  together  uuto  him  che  Pharisees  and 
some  of  the  Scribes,  coming  from  Jerusalem.  And  when  they 
had  seen  some  of  his  disciples  eat  bread  with  common,  that  is, 
with  unwashed  hands,  they  found  fault;  for  the  Pharisees  and 
all  the  Jews  eat  not  without  often  washing  their  hands,  holding 
tlii'  tradition  of  the  ancients.  And  when  they  come  from  the 
market,  unless  they  be  washed  they  eat  not :  and  many  other  things 
there  are  that  have  been  delivered  to  them  to  observe,  the  wash- 
ing of  cups  and  of  pots,  and  of  brazen  vessels  and  of  beds.  And 
the  Pharisees  and  Scribes  asked  him,  Why  do  not  thy  diciples 
walk  according  to  the  tradition  of  the  ancients,  but  eat  bread 
with  common  hands  ? 

But  he  answering  said  to  them,  Well  did  Isaias  prophesy  of 
you  hypocrites,  as  it  is  written,  This  people  honoxtreth  me  with 
their  lips,  but  their  heart  is  far  from  me.  And  in  vain  do  they 
worship  me,  teaching  doctrines  and  precepts  of  men  (  Isa.  xxix. 
13).  For  leaving  the  commandments  of  God,  ye  hold  the  tradi- 
tion of  men,  the  washing  of  pots  and  of  cups  ;  and  many  other 
things  ye  do  like  to  these.  And  he  said  to  them,  Well  do  ye 
make  void  the  commandment  of  God,  that  ye  may  keep  your 
own  tradition.  For  Moses  said,  Honour  thy  father  and  thy 
mother  ;  and  He  that  shall  curse  father  or  mother,  dying  let  him 
die  (Exodus  xxi.  17).  But  ye  say,  If  a  man  shall  say  to  his  father 
or  mother,  C'orban  (which  is  a  gift),  whatsoever  is  from  me, 
shall  profit  thee.  And  farther,  ye  suffer  him  not  to  do  anything 
for  his  father  or  mother,  making  void  the  word  of  God  by  your 
tradition,  which  ye  have  given  forth.  And  many  other  such  like 
things  ye  do. 

And  calling  again  the  multitude  unto  him,  he  said  to  them, 
Hear  ye  me  all,  and  understand.  There  is  nothing  from  with- 
out a  man  entering  into  him,  that  can  defile  him  ;  but  the  things 


88  THE  LIFE  OF  JESUS  CHRIST  IN  OUK  CEREMONIES. 

which  come  from  a  man.  those  are  they  that  defile  a  man.  If 
any  man  hath  ears  to  hear,  let  hint  hear. 

Then  came  his  disciples,  and  paid  to  him.  Dost  thou  know- 
that  the  Pharisees,  when  they  heard  this  word,  were  scandalised  ? 

But  he  answering  said,  Every  plant  which  my  heavenly  Father 
hath  not  planted,  shall  be  rooted  up.  Let  them  alone  :  they  are 
blind,  and  leaders  of  the  blind:  and  if  the  blind  lead  the  blind, 
both  fall  into  the  pit. 

And  when  he  was  come  into  the  house  from  the  multitude, 
his  disciples  asked  him  the  }:>arable.  And  Peter  answering  said 
to  him,  Expound  to  us  this  parable. 

But  he  said,  Are  ye  also  yet  without  understanding  ?  Under- 
stand ye  not  that  everything  from  without,  entering  into  a  man, 
cannot  defile  him;  because  it  entereth  not  into  his  heart,  butgoeth 
into  the  belly,  and  goeth  out  into  the  draught,  purging  all  meats  ? 
But  the  things  which  proceed  out  of  the  mouth,  come  forth 
from  the  heart,  and  those  things  defile  a  man.  For  from  with  in 
out  of  the  heart  of  men  proceed  evil  thoughts,  adulteries,  forni- 
cations, murders,  thefts,  covetousness,  wickedness,  deceit, 
lasciviousness,  an  evil  eye,  blasphemy,  pride,  foolishness  :  all 
these  evil  things  come  from  within,  and  defile  a  man;  but  to 
eat  with  unwashen  hands  doth  not  defile  a  man." 


Section  2.     .iescs  (;oes  to  tyke   and  si  don. — the  faith  os 

the  canaanttk  woman.     (Mark  viii.  24-30; 

Matt.  xv.  21-28). 

"And  rising  from  thence  he  went  into  the  confines  of  Tyre 
and  Sid  on ;  and  entering  into  a  house,  he  would  that  no  man 
should  know  it,  and  he  could  not  lie  hid.  For  a  woman,  as  soon 
as  she  heard  of  him.  whose  daughter  had  an  unclean  spirit, 
came  in.  and  fell  down  at  his  feet.  For  the  woman  was  a  Gen- 
tile, a  Syrophenician  born;  who  came  out  of  those  coasts,  cry- 
ing out.  Have  mercy  'on  me,  0  Lord,  thou  son  of  David;  my 
daughter  is  greviously  troubled  by  a  devil. 

But  he   answered    her    not    a    word.      And  his  disciples  came 

and  besoughl  him,  saying,  Scud    her  away,  for  she  crieth  after 

II-:   ami  he   answering  sail  1.  1  was  not    sent  but  to  the  sheep  that 
are  Lost  Of    the  house  of    Israel.       But  she  came   and  adored  him, 

-a\  ing,  Lord,  help  me. 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  89 

And  he  Answering  said  to  her,  Suffer  first  the  children  to  be 

filled:  for  it  is  not  good  to  take  the  children's  bread  and  cast  it 
to  the  dogs. 

But  she  answered  and  said  to  him,  Yea,  Lord:  for  the  whelps 
also  eat  under  the  table  of  the  crumbs  of  the  children. 

Then  Jesus  answering,  said  to  her,  0  woman,  great  is  thy 
faith.  Be  it  done  to  thee  as  thou  wilt.  For  this  saying,  go 
thy  way:  the  devil  is  gone  out  of  thy  daughter.  And  her 
daughter  was  cured  from  that  hour. 

And  when  she  was  come  to  her  house,  she  found  the  girl 
lying  upon  the  bed,  and  that  the  devil  was  gone  out.'' 

SECTION'    3.       JESTS     RETURNS    TO    THE    EASTERX    COAST    OF  THE 
LAKE  OK  TIBERIAS. — HE    CURES  A  DEAF  AND  DIM]! 

man   and  others.    (Mark  vii.  31-37; 
Matt.  xv.  21-28). 

"  And  again  going  out  of  the  coasts  of  Tyre,  he  came  by  Sidon 
to  the  Sea  of  Galilee  through  the  midst  of  the  coasts  of  De- 
capolis. 

And  they  bring  to  him  one  deaf  and  dumb;  and  they  be- 
sought him  that  he  would  lay  his  hand  upon  him.  And  taking 
him  from  the  multitude  apart,  he  put  his  fingers  into  his  ears, 
and  spitting,  he  touched  his  tongue;  and  looking  up  to  heaven, 
he  groaned,  and  said  to  him,  Ephpheta,  which  is,  Be  thou 
opened:  and  immediately  his  ears  were  opened,  and  the  string 
of  his  tongue  was  loosed,  and  he  spoke  right.  And  he  charged 
them  that  they  should  tell  no  man:  but  the  more  he  charged 
them,  so  much  the  more  a  great  deal  did  they  publish  it.  And 
so  much  the  more  did  they  wonder,  saying.  He  hath  done  all 
things  well;  he  hath  made  both  the  deaf  to  hear  and  the  dumb 
to  speak. 

And  going  up  into  a  mountain,  he  sat  there.  And  there 
came  to  him  great  multitudes,  having  with  them  the  dumb,  the 
blind,  the  lame,  the  maimed,  and  many  others:  and  they  cast 
them  down  at  his  feet,  and  he  healed  them;  so  that  the  multi- 
tudes marvelled,  seeing  the  dumb  speak,  the  lame  walk,  the 
blind  see:  and  they  glorified  the  God  of  Israel." 

Man  in  his  natural  state  is  spiritually  both  deaf  and  dumb. 


90  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

Therefore  the  church  of  Christ  and  the  depository  ofHis  power 
follows  His  example  ;  and  the  priest,  whilst  performing  the  rite 
of  baptism,  taking  spittle  from  his  mouth,  touches  therewith  the 
ears  and  the  nostrils  of  the  person  to  be  baptized,  repeating  the 
miraculous  words,  Ephpheta,  as  if  to  signify  the  necessity  of 
having  the  senses  of  the  soul  open  to  the  truth  and  grace  of 
God. 

Section  4.    he  feeds  the  four  thousand  with  seven  loaves. 
(Matt.  xv.  32-33;  Mark  viii.  1-9). 

"  In  those  days  again  when  there  was  a  great  multitude,  and 
they  had  nothing  to  eat,  having  called  his  disciples  together,  he 
saith  to  them,  I  have  compassion  on  the  multitude;  for  behold 
they  have  now  been  with  me  three  days,  and  have  nothing  to 
eat;  and  if  I  shall  send  them  away  fasting  to  their  home,  they 
will  faint  in  the  way:  for  some  of  them  came  from  afar  off. 

And  his  disciples  answered  him,  From  whence  can  any  one 
fill  them  here  with  bread  in  the  wilderness  ?  And  he  asked 
them,  How  many  loaves  have  ye  ?  and  they  said,  Seven. 

And  taking  the  seven  loaves,  giving  thanks,  he  brake,  and 
gave  to  his  disciples  to  set  before  them  :  and  they  set  them 
before  the  people. 

And  they  had  a  few  little  fishes:  and  he  blessed  them,  and 
commanded  them  to  be  set  before  them.  And  they  did  eat  and 
were  filled;  and  they  took  up  that  whieh  was  left  of  the  frag- 
ments, seven  baskets.  And  they  that  did  eat  were  four  thousand 
men,  besides  children  and  women:  and  he  sent  them  away." 

Section  5.    he  goes  to  magdala,  and  aftbewabds  again 

across  the  sea. — he  answers  till:  phabisees. — the 

BLIND    man    healed.      (Mark    viii.     10-26; 

Matt.   xvi.  \-l\ 

•'And  immediately  going  up  into  a  ship,  with  his  disoiplesj  lie 
came  into  the  parts  of  Dalmanutha. 

And  there  fame  to  him  the  Pharisees  and  Sadducees,  tempt- 
ing;  and  they  asked  him  to  shew  them  a  rign  from    heaven. 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  91 

Hut  he  answered  and  said  to  them,  When  it  is  evening,  ye 
say.  It  will  he  fair  weather,  for  the  sky  is  red.  And.  in  the 
morning,  To-day  there  will  be  a  storm,  for  the  sky  is  red  and 
lowering.  Ye  know  then  how  to  discern  the  face  of  the  sky; 
and  can  ye  not  know  the  signs  of  the  times?  And  sighing  deep- 
ly in  spirit,  he  saith,  Why  doth  this  generation  ask  a  sign?  A 
wicked  and  adulterous  generation  seeketh  after  a  sign;  and  a 
sign  shall  not  he  given  it,  but  the  sign  of  Jonas  the  prophet. 

And  leaving  them,  he  went  up  again  into  the  ship,  and 
passed  over  to  the  other  side  of  the  water.  And  when  his  dis- 
ciples were  come  over  the  water,  they  had  forgotten  to  take 
bread,  and  they  had  but  one  loaf  with  them  in  the  ship.  And  he 
said  to  them,  Take  heed  and  beware  of  the  leaven  of  the  Phari- 
sees and  Sadducees,  and  of  the  leaven  of  Herod. 

But  they  thought  within  themselves,  saying.  Because  we 
have  taken  no  bread. 

And  Jesus  knowing  it,  said,  Why  do  ye  think  within  your- 
selves, 0  ye  of  little  faith,  for  that  ye  have  no  bread?  Do  ye 
not  yet  know  nor  understand?  Have  ye  still  your  heart  blinded  ? 
Having  eyes,  see  ye  not?  and  having  ears,  hear  ye  not?  neither 
do  ye  remember.  When  I  brake  the  five  loaves  among  five  thou- 
sand, how  many  baskets  full  of  fragments  took  ye  up?  They  say 
to  him,  Twelve.  When  also  the  seven  loaves  among  four  thou- 
sand, how  many  baskets  of  fragments  took  ye  up?  And  they 
say  to  him.  Seven.  And  he  said  to  them.  How  dove  not  yet  under- 
stand that  it  was  not  concerning  bread  I  said  to  you,  Beware  of 
the  leaven  of  the  Pharisees  and  Sadducees?  Then  they  under- 
stood that  he  said  not  that  they  should  beware  of  the  leaven  of 
bread,  but  of  the  doctrine  of  the  Pharisees  and  Sadducees. 

And  they  came  to  Bethsaida;  and  they  bring  to  him  a  blind 
mail,  and  they  besought  him  that  he  would  touch  him.  And 
taking  the  blind  man  by  the  hand,  he  led  him  out  of  the  town; 
and  spitting  upon  his  eves,  laying  his  hands  on  him,  he  asked 
him  if  he  saw  anything.  And  looking  up,  he  said,  I  see  men  as 
it  were  trees,  walking.  After  that  again  he  laid  his  hands  upon 
his  eyes,  and  he  began  to  see,  and  was  restored,  so  that  he  saw 
all  things  clearly.  And  he  sent  him  into  his  house,  saving,  Go 
into  thy  house;  and  if  thou  enter  into  the  town,  tell  nobody." 

In  the  order  of  the  visitation  of  the  sick  as  in  the  JRi(>fal,v,To 

have  the  following  direction:  "The  priest  places  his   right  hand 

upon  the  head  of  the  sick  person,  and  says:  They  shall  lay  their 


92  THE    LIFE    OF   JESUS    CHRIST    IN    OUR    CEREMONIES. 

hands  upon  the  sick,  and  they  shall  recover.  May  Jesus  the  sou 
of  Mary,  the  Lord  and  Redeemer  of  the  world,  through  the 
merits  and  intercession  of  His  holy  apostles  Peterand  Paul,  and 
all  His  saints,  he  favorahle  and  gracious  unto  thee,  amen. 

Section  6.    jesus  goes  to  cekakka  philippi. — the  confes- 
sion of  st.  peter.     (Matt.  xvi.   13-20;    Luke  ix. 
18-21;    Mark    viii.    27-30). 

•'Jesus  came  into  the  quarters  of  Cesarea  Philippi;  and  it 
(■nine  to  pass,  as  he  was  alone  praying,  his  disciples  also  were 
with  him,  and  he  asked  them,  saying,  Whom  do  men  say  that 
the  Son  of  man  is? 

But  they  said,  Some  John  the  Baptist,  and  others  some  Elias, 
and  others  Jeremias,  or  one  of  the  prophets. 

Jesus  saith  to  them,  But  whom  do  ye  say  that  1  am? 

Simon  Peter  answered  and  said,  Thou  art  the  Christ. the  Son 
of  the  living  God. 

And  Jesus  answering  said  to  him,  Blessed  art  thou,  Simon 
Bar-jonah;  hecause  flesh  and  hlood  hath  not  revealed  it  to  thee, 
hut  my  Father  who  is  in  heaven.  And  I  say  to  thee.  That  thou 
ait  I 'eter;  and  upon  this  rock  (')  I   will   build   my  church,  and 

(')  That  St.  Peter  was  meant  by 'this  rock' is  not  denied  by  some 

of  the  ablest  Protestant  commentators,  as  Alford,  Bloomfield,  Whitby, 
and  Hammond.  •  It  seems.'  says  one,  '  a  desperate  undertaking  to  prove 
that  our  Saviour  alluded  to  any  other  person  than  to  St.  Peter,  for  the 
words  of  the  passage  can  indicate  no  one  else.'  Marsh,  quoted  by  Dr. 
Murray.  And  as  the  Church  is  'built  upon  the  foundation  of  the 
Apostles  and  Prophets'  (Eph.  ii.  30),  and  yel  'other  foundation  can  no 
man  lay  lmt  that  which  is  laid,  which  is  ( 'lirist  Jesus'  (1  Cor.  iii.  II),  so 
licit-  ( 'hrist  is  the  one  foundation  by  his  own  power;  Peter  only  a:-  rep- 
resenting Christ,  as  resting  on  Christ,  as  deriving  Ids  strength  and  per- 
sistency from  Christ.    St.  Leo  thus  paraphrases  the  passage:  'Thou  ail 

blessed  hecause  my  Father  hath  taught  thee:  nor  hath    earthly    opinion 

deceived  thee,   bul    inspiration   from   heaven   instructed  thee;  and  not 

flesh  and  hlood  hath  shewn  me  to  thee,  hut  he  whose  only-begotten  Son 
I  am.  And  1,  saith  he,  say  unto  thee;  that  is.  as  my  lather  hath  mani- 
fested to  thee  my  Godhead,  bo  I  too  make  known  unto  thee  thine  own 
preeminence.  For  thou  art  Peter;  that  is.  whilst  1  am  the  immutable 
Pock — 1  the  corner-stone  who  make  both  one    1  the  foundation,   beside 

which  i in'  can  lay  another:  yet  thou  also  art  a  rock,  hecause    hy    my 

\  ii  I  ue  thou  art  liriulv    planted;  BO  that    whatever    is    peculiar    to   me   h\ 

power  is  to  thee  by  participation  common  with   me.'     St.    Lbo  (Serm. 

iv.l. 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  03 

the  gates  of  hell  (')  shall  not  prevail  against  it.  And  I  will 
give  to  thee  the  keys  (")  of  the  kingdom  of  heaven  ;* and  whatso- 
ever thou  shall  bind  upon  earth,  it  shall  be  bound  also  iu  heav- 
en; and  whatsoever  thou  shall  loose  on  earth,  it  shall  be  loosed 
also  in  heaven.  Then  he  commanded  his  disciples  that  they 
should  tell  no  one  that  he  was  Jesus  the  Christ." 


Section  7.    jesus  foretells  his  passion  to  his  discipi.es 

for  the  first  time.     (Mark  viii.  31-39;  Matt. 

xvi.  21-28;  Luke  ix.  22-27). 

"And  he  began  to  teach  them  that  the  Son  of  man  must  suffer 
many  things,  and  be  rejected  by  the  elders,  and  by  the  high- 
priests,  and  the  scribes,  and  be  killed;  and  after  three  days  rise 
again.     And  he  spake  the  word  openly. 

And  Peter  taking  him,  began  to  rebuke  him,  saying,  Lord, 
be  it  far  from  thee;  this  shall  not  be  unto  thee.  And  he  turn- 
ing about,  and  seeing  his  disciples,  threatened  Peter,  saying, 
G-o  behind  me,  satan:  ('')  thou  art  a  scandal  unto  me;  because 
thou  savourest  not  the  things  that  are  of  God,  but  the  things 
that  are  of  men. 

And  calling  the  multitude  together  with  his  disciples,  he 
said  to  them.  If  any  man  will  follow  me,  let  him  deny  himself, 
and  take  up  his  cross  daily  and  follow  me.  For  whosoever  will 
save  his  life  shall  lose  it;  and  whosoever  shall  lose  his  life  for 
my  sake  and  the  Gospel   shall  save  it.     For  what  doth  it  profit 

(')  'Gates  of  hell,'  literally  'gates  of  Hades'— the  power  of  death, 
the  power  of  Satan.  Kings  in  old  times  held  their  court  at  the  gates  of 
the  city. 

(2)  In  the  East  the  key  is  a  symbol  of  power  or  authority.  Thus  it 
is  said  of  Ehacim, 'I  will  lay  the  key  of  the  house  of  David  upon  liis 
shoulder,  and  he  shall  open  and  none  shall  shut;  and  he  shall  shut  and 
none  shall  open'  (Is.  xxii.  22;  see  also  Apoc.  i.  17,  18;  iii.  7).  Under  this 
symbol,  then,  of  the  keys  and  that  of  binding  and  Loosing,  the  Apostle 
received  in  promise  the  fulness  of  ecclesiastical  jurisdiction. 

(3)  '  Began  to  rehuke  him.'  He  began  to  chide  him  with  the  affec- 
tion of  one  who  loved  him.     ST.  JEROME, 

Bloomfield  remarks  that  the  term  '  satan  '  frequently  signifies  (as  in  2 
Kings  xix.  22)  an  evil  counsellor,  and  so  perhaps  it  may  here.  Under 
the  appearance  of  attachment  thou  givest  me  the  worst  counsel.  Abp. 
Kenrick. 


94  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

a  man  if  be  gain  fche  whole  world,  and  Buffer  the  loss  of  his  own 
soul  ?  or  "what  exchange  shall  a  man  give  for  his  soul  ?  For 
the  Son  of  man  shall  come  in  the  glory  of  his  Father  with  his 
angels;  and  then  will  he  render  to  every  man  according  to  his 
works.  For  he  that  shall  be  ashamed  of  me  and  of  my  words 
in  this  adulterous  and  sinful  generation,  the  Son  of  man  also 
will  be  ashamed  of  him  when  he  shall  come  in  the  glory  of  his 
Father  with  the  holy  angels.  And  he  said  to  them,  Amen  I 
6ay  to  you,  that  there  are  some  of  them  that  stand  here,  who 
shall  not  taste  death,  till  they  see  the  kingdom  of  God  coming 
in  power.''  (') 

The  church  frequently  reminds  her  children  of  the  preced- 
ing important  teachings  of  her  master,  and  particularly  so  in 
the  mass  of  Pontiff  martyrs. 


Section  8.     the  account  of  the  transfiguration.     (Matt. 
xvii.  1-8;  Mark  iv.  1-7;  Luke  ix.  28-36). 

"And  it  came  to  pass  about  eight  days  after  these  words,  that 
he  took  Peter  and  James  and  John  and  went  up  into  a  moun- 
tain to  pray.  And  he  was  transfigured  before  them;  and  whilst 
he  prayed  the  shape  of  his  countenance  was  altered,  and  his  face 
did  shine  as  the  sun;  and  his  garments  became  shining  and  ex- 
ceeding white  as  snow,  so  as  no  fuller  upon  earth  can  make 
white.  And  behold  two  men  were  talking  with  him.  And  they 
were  Moses  and  Elias,  appearing  in  majesty;  and  they  spake  of 
his  decease  that  he  should  accomplish  in  Jerusalem. 

But  Peter  and  they  that  were  with  him  were  heavy  with 
sleep.  And  waking  they  saw  his  glory,  and  the  two  men  thai 
stood  with  him.  And  it  came  to  pass,  that  as  they  were  depart- 
ing from  him,  Peter  saith  to  Jesus,  Master,  it  is  good  for  us  to 
lte  here:  if  thou  wilt,  let  us  make  here  three  tabernacles,  one 
for  thee,  and  one  for  Moses,  and  one  for  Flias.  For  he  knew 
not  what  he  said;  for  they  were  struck  with  fear. 

And  as  he  spake  these  things  there  came  a  cloud  and  over- 
shadowed them;  and   they  were  afraid    when   tiny  entered  into 

(')  Almost  all  ancient  authors,  says  Bialdonatus,  'interpret  this  of 
the  Transfiguration,  which  w as  ( 'lnist's  coming  in  his  kingdom,  because 
it  represented  the  Son  of  man  in  the  glorj  of  his  Father,  and  prefigured 

his  final  coining  t<>  judge  the  world.' 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  05 

the  cloud.  And  ;i  voice  came  out  of  the  cloud,  saying,  This  ie 
my  beloved  Son;  hear  him.  And  the  disciples  hearing,  fell 
upon  their  lace,  and  were  very  much  afraid.  And  Jesus  came 
and  touched  them;  and  said  to  them,  Arise,  and  fear  not.  And 
they,  lifting  up  their  eyes,  saw  no  one,  but  only  Jesus." 

The  church  celebrates  the  feast  of  the  Transfiguration  every 
year  on  the  6th  day  of  August,  which  is  the  anniversary  day  of 
the  event.  Also  on  the  second  Sunday  of  Lent,  the  preceding 
history  of  its  occurrence  constitutes  the  Gospel  of  the  Mass. 

Many  pilgrims  visit  every  year  the  beautiful  mountain 
Thabor  on  which  our  Lord  was  transfigured.  A  very  large 
Basilica  which  once  stood  on  that  sacred  spot  has  nearly  disap- 
peared. Two  faithful  sons  of  St.  Francis  reside,  however,  on 
the  mountain,  and  pilgrim  priests  have  the  privilege  to  say  Mass 
near  the  spot  whence  St.  Peter  exclaimed  "  it  is  good  for  us  to 
be  here." 


Section   9.     jesus  comes  down  from   the  mountain,  dis- 
courses  WITH   HIS   DISCIPLES,  AND  HEALS  THE   DEMONIAC 

(Matt.xvii.  9-20;  Mark  ix.  8-28;  Luke  ix.  37-43. 

••And  as  they  came  down  from  the  mountain,  Jesus  charged 
them  saying,  Tell  the  vision  to  no  man,  till  the  Son  of  man  be 
risen  from  the  dead. 

And  they  kept  the  word  to  themselves,  and  told  no  man  in 
those  days  any  of  these  things  which  they  had  seen;  questioning 
together  what  that  should  mean,  "When  he  shall  be  risen  from 
the  dead.  And  they  asked  him,  saying.  Why  then  do  the  Phari- 
sees and  Scribes  say  that  Elias  must  come  first? 

And  he  answering  said  to  them,  Elias,  when  he  shall  come 
first,  shall  restore  all  things,  and  how  it  is  written  of  the  Son  of 
man  that  he  must  suffer  many  things  and  be  despised.  But  I 
say  to  you,  that  Elias  also  is  come,  and  they  knew  him  not  but 
have  done  to  him  whatsoever  they  would,  as  it  is  written  of  him. 

Then  the  disciples  understood  that  he  had  spoken  to  them  of 
John  the  Baptist. 

And  it  came  to  pass  the  day  following,  when  they  came  down 


96  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

from  the  mountain,  coming  to  his  disciples  he  saw  a  great  mul- 
titude about  them,  and  the  scribes  questioning  with  them.  And 
forthwith  all  the  people  seeing  Jesus  were  astonished  and  struck 
with  fear;  and  running  to  him,  they  saluted  him. 

And  he  asked  them,  What  do  ye  question  about  among  you. 
And  one  of  the  multitude  answering  said,  Master,  I  have 
brought  to  thee  my  son  having  a  dumb  spirit.  Who  whereso- 
ever he  taketh  him,  dasheth  him,  and  he  foameth,  and  gnasheth 
with  the  teeth,  and  pineth  away:  and  I  spake  to  thy  disciples  to 
cast  him  out,  and  they  could  not. 

Then  Jesus  answered  and  said,  0  unbelieving  and  perverse 
generation,  how  long  shall  I  be  with  you?  How  long  shall  I 
surfer  you?  Bring  him  hither  to  me.  And  they  brought  him; 
and  when  he  had  seen  him,  immediately  the  spirit  troubled  him; 
and  being  thrown  down  on  the  ground,  he  rolled  about,  foam- 
ing. 

And  he  asked  his  father,  How  long  time  is  it  since  this  hath 
happened  unto  him?  But  he  said,  From  his  infancy:  and  often 
times  hath  he  cast  him  into  the  fire  and  into  waters  to  destroy 
him:  but  if  thou  canst  do  anything,  help  us,  having  compassion 
on  us. 

And  Jesus  saith  to  him,  If  thou  canst  believe,  all  tilings  art- 
possible  to  him  that  believeth. 

And  immediately  the  father  of  the  boy  crying  out,  with  tears, 
said,  I  do  believe,  Lord;  help  my  unbelief.  And  when  .Jesus 
saw  the  multitude  running  together,  he  threatened  the  unclean 
spirit,  saying  to  him,  Deaf  and  dumb  spirit,  I  command  thee. 
go  out  of  him;  and  enter  no  more  into  him.  And  crying  out 
and  greatly  tearing  him,  he  went  out  of  him,  and  he  became  as 
dead,  bo  that  many  said,  He  is  dead:  but  Jesus  taking  him  by 
the  hand,  lifted  him  up.  and  he  arose.  And  all  were  astonished 
at  the  mighty  power  of  God. 

And  when  he  was  come  into  the  house,  his  disciples  secretly 
asked  him.  Why  could  not  we  cast  him  out? 

Jesus  said  to  them,  Because  of  your  unbelief. 

For,  amen  1  say  to  you,  if  ye  have  faith  as  a  grain  of  mustard- 
seed,  ye  shall  say  to  this  mountain,  Remove  from  hence  thither, 
and  it  shall  remove:  and  nothing  shall  he  impossible  to  you. 
But  this  kind  is  not  east  out  but  by  prayer  and  fasting.""' 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  97 

Section  LO.    jesus  speaks  again  of  his  passion,   and  be- 

ll  RNS   TO   CAPHARNAUM,    BE    PATS  THE   TRIBUTE.     (Matt. 

xvii.  23-26;  Mark  ix.  29-36;  John  vii.  1). 

"After  these  t  hings  Jesus  walked  in  Galilee;  for  he  would  nol 
walk  in  Judea.  because  the  Jews  sought  to  kill  him;  and  they 
passed  through  Galilee  and   be  would  not  that  any  man  should 

know  it.  And  he  taught  this  disciples,  and  said  to  them,  The  Son 
of  man  shall  be  betrayed  into  the  hands  of  men.  and  they  shall 
kill  him,  and  after  that  he  is  killed  he  shall  rise  again  the  third 
day.  But  they  understood  not  the  word,  and  they  were  afraid 
to  ask  him. 

And  when  they  were  come  to  Capharnaum,  they  that  received 
the  didrachma  came  to  Peter  and  said  to  him,  Doth  not  your 
master  pay    the  didrachma?     He  said,  Yea. 

And  when  he  was  come  into  the  house,  Jesus  prevented  him, 
saying.  What  is  thy  opinion,  Simon?  The  kings  of  the  earth, of 
whom  do  they  receive  tribute  or  custom?  of  their  own  children, 
or  of  strangers?  And  he  said.  Of  strangers.  Jesus  said  to  him, 
Then  the  children  are  free.  But  that  we  may  not  scandalise 
them,  go  to  the  sea  and  cast  in  a  hook,  and  that  fish  which  shall 
first  come  up  take,  and  when  thou  hast  opened  its  mouth,  thou 
shalt  find  a  stater;  take  that,  and  give  it  to  them  for  me  and 
thee. 

And  when  they  were  in  the  house,  he  asked  them,  What  did 
ye  treat  of  iu  the  way?  But  they  held  their  peace;  for  in  the 
way  they  had  disputed  among  themselves  which  of  them  should 
be  the  greatest.  And  sitting  down,  he  called  the  twelve,  and 
saith  to  them,  If  any  man  desire  to  be  first,  he  shall  he  last  of 
all  and  the  minister  of  all." 

Great  was  the  honor  conferred  upon  St.  Peter,  for  whom  the 
divine  master  payed  tribute  in  conjunction  with  Himself. 

The  fisherman's  ring,  a  papal  ring  used  at  Rome  as  a  seal  in 
the  signing  of  briefs,  owes  its  origin  at  least  in  part,  to  the 
fact  here  related.     St.  Peter  fishing  is  represented  on  this  seal. 

7f 


98  the  life  of  jesus  christ  in  our  ceremonies. 

Section  11.    the  disciplbs  inquire  who  shall  be  the  great- 
est.— JESUS  INSTRUCTS  THEM  IN  HUMILITY  AND  OTHER 
THINGS. — THE  PABABLE  OF  THE  LOST  SHEEP.  (Matt, 
xviii.  1-20;  Mark  ix.  35-49;  Luke  ix.  4:7-50). 

"At  that  hour  the  disciples  came  to  Jesus,  saying.  "Whom 
thinkest  thou  is  the  greatest  iu  the  kingdom  of  heaven  ?  And 
Jesus,  calling  unto  him  a  little  child,  set  him  in  the  midst  of 
them,  and  said,  Amen  I  say  to  you,  unless  ye  be  converted  and 
become  as  little  children,  ye  shall  not  enter  into  the  kingdom  of 
heaven.  Whosoever,  therefore,  shall  humble  himself  as  this 
little  child,  he  is  the  greater  in  the  kingdom  of  heaven:  and  he 
that  shall  receive  one  such  little  child  in  my  name  receiveth  me; 
and  whosoever  shall  receive  me,  receiveth  him  that  sent  me.  For 
he  that  is  the  lesser  among  you  all,  he  is  the  greater. 

And  John  answering,  said,  Master,  we  saw  a  certain  man 
casting  out  devils  in  thy  name  ;  and  we  forbade  him,  because  he 
followeth  not  with  us.  And  Jesus  said  to  him,  Forbid  him  not; 
for  there  is  no  man  that  doth  a  miracle  in  my  name,  and  ran 
soon  speak  ill  of  me.  For  he  that  is  not  against  you,  is  for  you. 
For  whosoever  shall  give  you  to  drink  a  cup  of  water  in  my 
name,  because  ye  belong  to  Christ,  Amen  I  say  to  you,  he  shall 
not  lose  his  reward.  And  whosoever  shall  scandalise  one  of 
these  little  ones  that  believe  in  me,  it  were  better  for  him  if  a 
mill-stone  were  hanged  about  his  neck,  and  he  were  cast  into 
the  sea. 

Woe  to  the  world  because  of  scandals.  For  it  must  needs  be 
that  scandals  come;  but,  nevertheless,  woe  to  that  man  by  whom 
the  scandal  cometh.  And  if  thy  hand  scandalise  thee,  rut  it 
off;  it  is  better  for  thee  to  enter  into  life  maimed  than  having 
two  hands  to  go  into  hell,  into  unquenchable  (ire.  where  their 
worm  dieth  not  and  the  fire  is  not  extinguished.  And  if  thy 
foot  scandalise  thee,  cut  it  off;  it  is  better  for  thee  to  enter  lame 
into  life  than  having  two  feet  to  be  east  into  the  hell  of  un- 
quenchable lire,  where  their  worm  dieth  not  and  the  fire  is  not 
extinguished.  And  if  thy  eye  scandalise  thee,  pluck  it  out;  it 
is  better  for  thee  with  one  eye  to  enter  into  the  kingdom  of 
(■'oil  than  Inning  two  eyes  to  he  east  into  the  hell  of  fire,  where 
their  worm  dieth  not  and  the  fire  is  not  extinguished.  For 
iwvx  one  shall  he  Baited  with  lire:  and  every  victim  shall  he 
salted    with   salt.       Salt    is   good.      But  if   the  salt  become  un- 


A    HISTORY   OF   THE   WORSHIP   OF   OOD.  99 

savoury,  wherewith  will  ye  season  it  ?  Have  salt  in  you.  and 
have  peace  among  you.  See  that  ye  despise  not  one  of  these 
little  ones:  for  I  say  to  you,  that  their  angels  in  heaven  always 
Bee  the  face  of  my  Father  who  is  in  heaven.  For  the  Son  of 
man  18  Come  to  save  that  which  was  lost. 

What  think  ye  ?  [f  a  man  have  an  hundred  sheep,  and  one 
of  them  should  go  astray,  doth  he  not  leave  the  ninety-nine  in 
the  mountains,  and  goeth  to  seek  that  which  is  gone  astray? 
And  if  it  bo  be  that  he  find  it,  Amen  I  say  to  you,  he  rejoiceth 
more  for  that  than  for  the  ninety-nine  that  went  not  astray. 
Even  bo  it  is  not  the  will  of  your  Father  who  is  in  heaven  that 
one  of  these  little  ones  should  perish. 

But  if  thy  brother  shall  offend  against  thee,  go  and  rebuke 
him  between  thee  and  him  alone.  If  he  shall  hear  thee,  thou 
shalt  gain  thy  brother.  And  if  he  will  not  hear  thee,  take  with 
thee  one  or  two  more;  that  in  the  mouth  of  two  or  three  wit- 
nesses every  word  may  stand.  And  if  he  will  not  hear  them, 
tell  the  church.  And  if  he  will  not  hear  the  church,  let  him 
be  to  thee  as  the  heathen  and  the  publican. 

Amen  I  say  to  you,  Whatsoever  ye  shall  bind  on  earth  shall 
be  bound  also  in  heaven;  and  whatsoever  ye  shall  loose  on  earth 
shall  be  loosed  also  in  heaven. 

Again  I  say  to  you,  That  if  two  of  you  shall  agree  upon 
earth  concerning  anything  whatsoever  they  shall  ask,  it  shall  be 
done  for  them  by  my  Father  who  is  in  heaven.  For  where 
there  are  two  or  three  gathered  together  in  my  name,  there  am 
I  in  the  midst  of  them." 

At  least  twice  during  the  ecclesiastical  year  does  the  church 
offer  to  our  consideration  a  part  of  the  passage  here  reproduced, 
viz.,  on  the  feast  of  the  dedication  of  St.  Michael,  and  on  that 
of  the  Guardian  Angels. — She  is  anxious  to  have  us  reflect  on 
the  existence  of  hell,  for  here  we  have  repeated,  three  times  the 
words  "  hell  an  unquenchable  fire,  where  their  worm  dieth  not, 
and  the  fire  is  not  extinguished." 

The  doctrine  of  the  Saviour  regarding  the  dignity  of  chil- 
dren, the  love  of  If  is  father  and  Himself  towards  them,  the 
punishment  prepared  for  those    who  scandalise  them,  deserved 


100  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

to  be,  as  they  frequently  are,  offered  to  the  consideration  of  the 
faithful. 

Pastors  of  souls  in  the  Catholic  church  fail  not  to  inculcate 
to  their  people  the  advantages  resulting  from  praying  to  God  in 
common,  "for  where  there  are  two  or  three  gathered  together  in 
my  name,  there  I  am  in  the  midst  of  them." 

Section  12.     in  answer  to  a  question  by  peter,  our  lord 

gives  the   parable  of  the   unmerciful 

SERVANT.   (Matt,  xviii.  21-35). 

•'Then  came  Peter  unto  him  and  said,  Lord,  how  often  shall 
my  brother  offend  against  me,  and  I  forgive  him?  Till  seven 
times ?  Jesus  saith  to  him,  I  say  not  to  thee  till  seven  times,  hut 
till  seventy  times  seven. 

Therefore  is  the  kingdom  of  heaven  likened  to  a  king,  who 
would  take  an  account  of  his  servants;  and  when  he  had  begun 
to  take  the  account,  one  was  brought  to  him  that  owed  him  ten 
thousand  talents.  And  as  he  had  not  wherewith  to  pay  it,  his 
lord  commanded  that  he  should  be  sold,  and  his  wife  and  chil- 
dren, and  all  that  he  had,  and  payment  to  be  made.  But  that 
servant  falling  down,  besought  him,  saving.  Have  patience  with 
me,  and  I  will  pay  thee  all.  And  the  lord  of  that  servant,  being 
moved  with  pity,  let  him  go,  and  forgave  him  the  debt.  Hut 
when  that  servant  was  gone  out,  he  found  one  of  his  fellow-ser- 
vants that  owed  him  an  hundred  pence:  and  laying  hold  of  him, 
he  throttled  him,  saying.  Pay  what  thou  owest.  And  his  fellow- 
servant,  falling  down,  besought  him,  saying,  Have  patience  with 
me,  and  I  will  pay  thee  all.  And  he  would  not:  but  went  and 
east  him  into  prison,  till  he  paid  the  debt. 

Now  his  fellow-servants,  seeing  what  was  done,  were  very 
much  grieved,  and  they  came  and  told  their  lord  all  that  was 
done.  Then  his  lord  called  him,  and  said  to  him.  Thou  wicked 
servant;  [  forgave  thee  all  the  debt,  because  thou  besoughtesl 
me.  Shouldst  not  thou  then  have  had  compassion  also  on  thv 
Fellow-servant,  even  as  1  had  compassion  on  thee?  And  his  lord, 

being  angry,  delivered  him  to  the  torturers  until  he  paid   all  the 

debt.     So  also  shall  my  heavenly  Father  do  to  you,  if  ye  forgive 

not  every  one  his  brother  from  your   hearts.'" 


A   HISTORY   OF  THE    WORSHir    OF   GOD.  101 

Section'  13.    jesus  goes  ctp  to  Jerusalem  fob  the  feast  of 

TABERNACLES. — HE    DISCOTJBSEB   THEBE  WITH 

the  JEWS.     (Jolm  vii.  2-31). 

"Now  the  Jews'  feast  of  tabernacles  was  at  hand,  and  hie 
brethren  said  to  him.  Pass  from  hence,  and  go  into  dudea.  thai 
thy  disciples  also  may  see  thy  works  which  thou  do6t;  for  there 
is  no  man  that  doth  anything  in  secret,  and  he  himself  seeketh 
to  be  known  openly.  If  thou  do  these  things,  manifest  thyself 
to  the  world.     For  neither  did  his  brethren  believe  in  him. 

Then  Jesus  said  to  them,  My  time  is  not  yet  come:  but  your 
time  is  always  ready.  The  world  cannot  hate  you  ;  but  me  it 
hateth,  because  I  give  testimony  of  it  that  the  works  thereof  are 
evil.  Go  ye  up  to  this  festival;  but  I  go  not  up  to  this  festival, 
because  my  time  is  not  accomplished.  When  he  had  said  these 
things,  he  himself  stayed  in  Galilee. 

But  after  his  brethren  were  gone  up.  then  he  also  went  up  to 
the  feast,  not  openly,  but  as  it  were  in  secret. 

The  Jews  sought  him  on  the  festival  day.  and  said,  Where  is 
he  ?  And  there  was  much  mumuring  among  the  multitude 
concerning  him;  for  some  said.  He  is  a  good  man  :  and  others 
said.  No,  but  he  seduceth  the  people.  Yet  no  man  spake  open- 
ly of  him,  for  fear  of  the  Jews. 

Now  about  the  midst  of  the  feast,  Jesus  went  up  into  the 
temple  and  taught:  and  the  Jews  wondered,  saying,  How  doth 
this  man  know  letters,  having  never  learned? 

Jesus  answered  them  and  said.  My  doctrine  is  not  mine,  but 
his  that  sent  me.  If  any  man  will  do  his  will,  he  shall  know  of 
the  doctrine,  whether  it  be  of  God,  or  whether  I  speak  of  my- 
self.  He  that  speaketh  of  himself,  seeketh  his  own  glory:  but 
he  that  seeketh  the  glory  of  him  that  sent  him.  he  is  true,  and 
there  is  no  injustice  in  him.  Did  not  Moses  give  you  the  law. 
and  yet  none  of  you  keepeth  the  law?  Why  seek  ye  to  kill 
me  ? 

The  multitude  answered  and  said.  Thou  hast  a  devil  :  who 
seeketh  to  kill  thee? 

Jesus  answered  and  said  to  them.  "One  work  I  have  done. 
and  ye  all  wonder.  Therefore  -Moses  gave  you  circumcision  (not 
because  it  is  of  Moses,  but  of  the  fathers),  and  on  the  sabbath- 
day  ye  circumcise  a  man.  If  a  man  receive  circumcision  on  the 
sabbath  day,  that  the   law   of  Moses  may  not  be  broken;  are  ye 


102  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

angry  at  me  because  I  have  healed  the  whole  man  on  the  Bab- 
bath-day?  Judge  nut  according  to  the  appearance,  but  judge 
just  judgment. 

Some  therefore  of  Jerusalem  said,  Is  not  this  he  whom  they 
seek  to  kill?  And  behold,  he  speaketh  openly,  and  thej  .-a\ 
nothing  to  him.  Have  the  rulers  known  for  a  truth  that  this  is 
the  Christ?  But  we  know  this  man  whence  he  is:  but  when  the 
Christ  cometh,  no  man  knoweth  whence  he  is. 

Jesus  therefore  cried  out  in  the  temple,  teaching  and  saying. 
Ye  both  know  me,  and  ye  know  whence  I  am;  and  1  am  not 
come  of  myself,  but  he  that  sent  me  is  true,  whom  ye  know  not. 
I  know    him,    because   I   am  from  him,  and  he  hath  sent  me. 

They  sought  therefore  to  apprehend  him:  and  no  man  laid 
hands  on  him,  because  his  hour  was  not  yet  come.  But  of  the 
people  many  believed  in  him,  and  said,  When  the  Christ  Com- 
eth, will  he  do  more  miracles  than  these  which  this  man  doth?" 


Section    14.     the    Pharisees    send    to     Lppbehent)    iiim. 
(John  vii.  32-53,  viii.  1). 

"  The  Pharisees  heard  the  people  murmuring  these  things 
concerning  him,  and  the  rulers  and  Pharisees  sent  ministers  to 
apprehend  him. 

Jesus  therefore  said  to  them,  Yet  a  little  while  I  am  with 
you,  and  then  I  go  to  him  that  sent  me.  Ye  shall  seek  me.  and 
shall  not  find  me;  and  where  lam.  thither  ye  cannot  come. 

The  Jews  therefore  said  among  themselves.  Whither  will  he 
go,  that  we  shall  not  find  him  ?  will  he  go  unto  the  dispersed 
among  the  Gentiles,  and  teach  the  Gentiles  ?  What  is  this  say- 
ing that  he  hath  said.  Ye  shall  seek  me.  and  shall  not  find  me: 
and  where  I  am,  ye  can  no!  come  ? 

And  on  the  last  and  great  day  of  the  festivity,  Jesus  stood 
and  cried,  saying,  It'  any  man  thirst,  let  him  come  to  me  and 
drink.  lie  thai  believeth  in  me,  as  the  Scripture  saith,  Out  of 
his  In  lh/  shall  flow  rivers  of  living  water  (Isaias  Iviii.  1 1).  Now 
this    he    said    of    the    Spirit,    which    tluy    who   believed    in    him 

should  receive,    for  as  yel   the  spirit    was  do!  given,    because 
Jesus  was  not  yet  glorified. 

Some  of  that  multitude  therefore,  when  they  bad  heard  these 
words  of   his,  -aid.  This  is   indeed    the  prophet     Others  -aid. 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  103 

This  is  the  Christ.  But  sonic  said,  Doth  the  Christ  come  out 
of  Galilee  ?  Doth  no!  the  Scripture  say,  That  Christ  cometh  of 
the  seed  of  David,  and  from  Bethlehem  the  town  where  David 
was  ?  So  there  arose  a  dissension  among  the  people  because  of 
him.  And  some  of  them  would  have  apprehended  him;  hut  no 
man  laid  hands  upon  him. 

The  ministers  therefore  came  to  the  chief  priests  and  the 
Pharisees.  And  they  said  to  them.  Why  have  ye  not  hrought 
him  ?  The  ministers  answered,  Never  did  man  speak  like  this 
man.  The  Pharisees  therefore  answered  them,  Are  ye  also 
seduced  ?  Hath  any  one  of  the  rulers  believed  in  him,  or  of 
the  Pharisees  ?  But  this  multitude,  that  knoweth  not  the  law, 
are  accursed. 

Nicodemus  said  to  them  that  came  to  him  by  night,  who 
was  one  of  them,  Doth  our  law  judge  any  man  unless  it  first 
hear  him  and  know  what  he  doth  ?  They  answered  and  said  to 
him,  Art  thou  also  a  Galilean  ?  Search  the  Scriptures,  and  see 
that  out  of  Galilee  prophet  riseth  not. 

And  every  man  returned  to  his  own  house;  and  Jesus  went 
unto  Mount  Olivet." 

Section  15.     the  next  day  the  Pharisees  bring  to  jesus 

a  woman  taken  in  adultery. — his  discourse 

TO   them.     (John  viii.    2-59). 

"And  early  in  the  morning  he  came  again  into  the  temple, 
and  all  the  people  came  to  him;  and  sitting  down  he  taught 
them. 

And  the  Scribes  and  Pharisees  bring  unto  him  a  woman 
taken  in  adultery:  and  they  set  her  in  the  midst,  and  said  to 
him,  Master,  this  woman  was  even  now  taken  in  adultery.  Now 
Moses  in  the  law  commanded  us  to  stone  sucb  a  one.  But 
what  sayest  thou  ?  And  this  they  said,  tempting  him,  that 
they  might  accuse  him.  But  Jesus,  bowing  himself  down, 
wrote  with  his  finger  on  the  ground. 

When  therefore  they  continued  asking  him,  he  lifted  up 
himself  and  said  to  them.  He  that  is  without  sin  among  you,  let 
him  first  cast  a  stone  at  her.  Anil  again  stooping  down,  he 
wrote  on  the  ground.  But  they  hearing  this  went  out  one  by 
one,  beginning  at  the  eldest;  and  Jesus  alone  remained,  and 
the  woman  standing  in  the  midst.     Then  Jesus  lifting  up  him- 


10-4  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

self  said  to  her,  Woman,  where  are  they  that  accuse  thee  ?  hath 
no  man  condemned  thee  ?  And  she  said,  No  man.  Lord.  And 
Jesus  said,  Neither  will  1  condemn  thee.  (Jo.  and  now  sin  no 
more. 

Again  therefore  Jesus  spake  to  them,  saying,  I  am  the  light 
of  the  world:  he  that  followeth  me  walketh  not  in  darkness, 
hut  shall  have  the  light  of  life. 

The  Pharisees  therefore  said  to  him,  Thou  givest  testimony 
of  thyself:  thy  testimony  is  not  true. 

Jesus  answered  and  said  to  them,  Although  I  give  testimony 
of  myself,  my  testimony  is  true;  for  I  know  whence  I  came,  and 
whither  I  go;  hut  ye  know  not  whence  I  come,  or  whither  I  go. 
Ye  judge  according  to  the  flesh:  I  judge  not  any  man.  And  if  I 
do  judge  my  judgment  is  true;  because  I  am  not  alone,  hut  I  and 
the  Father  that  sent  me.  And  in  your  law  it  is  written,  that 
the  testimony  of  two  men  is  true.  I  am  one  that  give  testimony 
of  myself;  and  the  Father  that  sent  me  giveth  testimony  of  me. 

They  said  therefore  to  him,  Where  is  thy  Father  ?  Jesus 
answered,  Neither  me  do  ye  know  nor  my  Father  :  if  ye  did 
know  me,  ye  would  know  my  Father  also.  These  words  Jesus 
spake  in  the  treasury,  teaching  in  the  temple  :  and  no  man  laid 
hands  on  him,  because  his  hour  was  not  yet  come. 

Again  therefore  Jesus  said  to  them,  I  go  :  and  ye  shall  seek 
me,  and  ye  shall  die  in  your  sin.      Whither  I  go  ye  cannot  come. 

The  Jews  therefore  said.  Will  he  kill  himself,  because  he  said, 
Whither  I  go  ye  cannot  come  ? 

And  he  said  to  them,  Ye  are  from  beneath;  I  am  from  above. 
Ye  are  of  this  world:  I  am  not  of  this  world.  Therefore  I  said 
to  you  that  ye  shall  die  in  your  sins:  for  if  ye  believe  not  that  I 
am  lie,  ye  shall  die  in  your  sin. 

They  said  therefore  to  him.  Who  art  thou  '? 

Jesus  said  to  them.  The  beginning,  who  also  speak  unto  you. 
Many  things  I  have  to  speak  and  to  judge  of  you.  Hut  he  that 
sent  me  is  true,  and  the  things  1  have  heard  of  him.  these  same 
I  speak  in  the  world. 

And  they  understood  not  that   he  called  (iod  his  father. 

Jesus  therefore  said  to  them.  When  ye  shall  have  lifted  up 
the  Son  of  man.  then  shall  ye  know  that  1  am  lie.  and  that  I  do 

nothing  of  myself,   but  as  the   Father  hath  taught   me,  these 

things  I  speak:  and  he  that  soil   me  is  with  me.  and  he  hath  not 
left   me  alone  :    lor  1  do  always  the  things  that  please  him. 
When  he  spake  these  things,  many  believed  in  him. 


A    HISTORY   OF  THE   WORSHIT   OF  GOD.  105 

Then  Jesus  said  to  those  JewBwho  believed  in  him,  If  ye  con- 
tinue in  my  word,  ye  shall  be  my  disciples  indeed.  And  ye  shall 
know  the  truth,  and  the  truth  shall  make  you  free. 

They  answered  him,  We  are  the  seed  of  Abraham,  and  we 
have  never  been  slaves  to  any  man;  how  sayest  thou,  Ye  shall 
be  free  ? 

Jesus  answered  them,  Amen,  amen  I  say  unto  you,  that  who- 
soever committeth  sin  is  the  servant  of  sin.  Now  the  servant 
abideth  not  in  the  house  for  ever  :  but  the  son  abideth  for  ever. 
If  therefore  the  sou  shall  make  you  free,  ye  shall  be  free  indeed. 
I  know  that  ye  are  the  children  of  Abraham  ;  but  ye  seek  to  kill 
me,  because  my  word  hath  no  place  in  you.  I  speak  that  which 
I  have  seen  with  my  Father ;  and  ye  do  the  things  that  ye  have 
seen  with  your  father. 

They  answered  and  said  to  him,  Abraham  is  our  father. 

Jesus  said  to  them,  If  ye  be  the  children  of  Abraham,  do  the 
works  of  Abraham.  But  now  ye  seek  to  kill  me,  a  man  that 
hath  spoken  the  truth  to  you,  which  I  have  heard  of  God.  This 
Abraham  did  not.      Ye  do  the  works  of  your  father. 

They  said  therefore  to  him,  We  are  not  born  of  fornication  ; 
we  have  one  Father,  even  God. 

Jesus  therefore  said  to  them,  if  God  were  your  father,  ye 
would  indeed  love  me  ;  for  from  God  I  proceeded  and  came  ;  for 
I  came  not  of  myself,  but  he  sent  me.  Why  do  ye  not  know  my 
speech  ?  Because  ye  cannot  hear  my  word.  Ye  are  of  your  father 
the  devil ;  and  the  desires  of  your  father  ye  will  do.  He  was  a 
murderer  from  the  beginning  ;  and  he  stood  not  in  the  truth, 
because  truth  is  not  in  him.  When  he  speaketh  a  lie,  he  speak- 
eth  of  his  own  ;  for  he  is  a  liar,  and  the  father  thereof.  But  if 
I  say  the  truth,  you  believe  me  not.  Which  of  you  shall  con- 
vince me  of  sin  ?  If  I  say  the  truth  to  you,  why  do  ye  not  believe 
me  ?  He  that  is  of  God  heareth  the  words  of  God.  Therefore 
ye  hear  them  not,  because  ye  are  not  of  God 

The  Jews  therefore  answered  and  said  to  him.  Do  not  we 
say  well  that  thou  art  a  Samaritan  and  hast  a  devil  ? 

Jesus  answered,  I  have  not  a  devil ;  but  I  honour  my  Father, 
and  ye  have  dishonoured  me.  But  I  seek  not  my  own  glory  : 
there  is  one  that  seeketh  and  judgeth.  Amen,  amen  I  say  to 
you,  If  any  man  keep  my  word,  he  shall  not  see  death  for  ever, 

The  Jews  therefore  said.  Now  we  know  that  thou  hast  a  devil. 
Abraham  is  dead  and  the  prophets :  and  thou  sayest.  If  any  man 
keep  my  word,  he  shall  not  taste  death  for  ever.  Art  thou  greater 


106  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

than  our  father  Abraham,  who  is  dead  ?  and  the  prophets  are 
dead.     Whom  dost  thou  make  thyself? 

Jesus  answered,  If  I  glorify  myself,  my  glory  is  nothing.  It 
is  my  Father  that  glorifieth  me,  of  whom  you  say  that  he  is  your 
God.  And  ye  have  not  known  him:  but  I  know  him;  ami  if  I 
shall  say  that  I  know  him  not,  I  shall  be  like  to  you,  a  liar.  But  I 
do  know  him,  and  do  keep  his  word.  Abraham,  your  father, 
rejoiced  that  he  might  see  my  day:  he  saw  it;  and  was  glad. 

The  Jews  therefore  said  to  him.  Thou  art  not  yet  fifty  years 
old,  and  hast  thou  seen  Abraham  ? 

Jesus  said  to  them,  Amen,  amen  I  say  to  you,  before  Abra- 
ham was,  I  am.  They  took  up  stones  therefore  to  cast  at  him. 
But  Jesus  hid  himself,  and  went  out  of  the  temple.*'' 

Section  16.     jesus  gives  sight  to  the  max  born  blind. 

(John  ix.  1-41). 

''And  Jesus  passing  by  saw  a  man  who  was  blind  from  his 
birth.  And  his  disciples  asked  him,  Rabbi,  who  hath  sinned, 
this  man  or  his  parents,  that  he  should  be  born  blind  ? 

Jesus  answered,  Neither  hath  this  man  sinned  nor  his 
parents,  but  that  the  works  of  God  should  be  made  manifest  in 
him.  I  must  work  the  works  of  him  that  sent  me  whilst  it  is 
day;  the  night  cometh,  when  no  man  can  work.  As  long  as  I 
am  in  the  world  I  am  the  light  of  the  world. 

When  he  had  said  these  things,  he  spat  on  the  ground,  and 
made  clay  of  the  spittle,  and  spread  the  clay  upon  his  eyes,  and 
said  to  him,  Go,  wash  in  the  pool  of  Silo,  which  is  interpreted, 
Sent.     Tie  went  therefore  and  washed,  and  he  came  seeing. 

The  neighbours,  therefore,  and  they  thai  had  seen  him  be- 
fore that  he  was  a  beggar,  said.  Is  not  this  lie  that  sat  ami 
begged?  Some  said,  This  is  he.  But  others  said.  No.  but  he 
is  like  him.  But  he  said.  I  am  he.  They  said  therefore  to 
him.  How  were  thy  e\cs  opened  ?  I  If  answered,  Thai  man  that 
is  called  Jesus  made  clay  and  anointed  my  eyes,  and  said  to  me, 
(Jo  to  the    pool    of    Silo   and  wash.      And  I  went.  1    washed,  and 

I  see.     And  they  said  to  him,  Where  is  he?     lie  saith,  I  know 
not.     They  bring  him  that  had   been  blind  to  the   Pharisees. 

NOW  it  Was  the  Sabbath  when    JeSUS    made  the    clay  and    opened 
liis  eyes. 

Again,  therefore,  the    Pharisees   asked    him    how  he   had    re- 


A   HISTORY   OF   THE    WORSHIP   OF   GOD.  107 

oeived  hie  sight;  but  lie  said  to  them,  He  pul  clay  upon  my 
eyes,  and  I  washed,  and  Isee.  Some,  therefore,  of  the  Phari- 
sees said,  This  man,  that  keepeth  not  the  sabbath,  is  not  of 
God.  But  others  said,  How  can  a  man  that  is  a  sinner,  do 
such  miracles  I  And  there  was  a  division  among  them.  They 
say,  therefore,  to  the  blind  man  again,  What  sayest  thou  of  him 
that  hath  opened  thy  eyes  ?     And  he  said,  He  is  a  prophet. 

The  Jews  then  did  not  believe  concerning  him  that  he  had 
hern  blind  and  had  received  his  sight,  until  they  called  the 
parents  of  him  that  had  received  his  sight  and  asked  them,  say- 
ing, Is  this  your  son,  who  ye  say  was  born  blind  ?  How  then 
doth  he  now  see  ?  His  parents  answered  them  and  said.  We 
know  that  this  is  our  son,  and  that  he  was  burn  blind;  but  how 
he  now  seeth  we  know  not;  or  who  hath  opened  his  eyes  we 
know  not:  ask  him  himself.  He  is  of  age;  let  him  speak  for 
himself. 

These  things  his  parents  said  because  they  feared  the  Jews; 
for  the  Jews  had  already  agreed  among  themselves  that  if  any 
man  should  confess  him  to  be  Christ,  he  should  be  put  out  of 
the  synagogue.  Therefore  did  his  parents  say,  He  is  of  age; 
ask  him.  They,  therefore,  again  called  the  man  that  had  been 
blind,  and  said  to  him,  Give  glory  to  God.  We  know  that  this 
man  is  a  sinner. 

He  said  therefore  to  them,  If  he  be  a  sinner,  I  know  not; 
one  thing  I  know,  that  whereas  I  was  blind,  now  I  see. 

They  said  then  to  him,  What  did  he  to  thee  ?  how  did  he 
open  thine  eyes  ?  He  answered  them,  I  have  told  you  already, 
and  ye  have  heard;  why  would  ye  hear  it  again  ?  will  ye  also 
become  his  disciples  ? 

They  reviled  him  therefore,  and  said,  Be  thou  his  disciple; 
but  we  are  the  disciples  of  Moses.  We  know  that  God  spake  to 
Moses;  but  as  to  this  man,  we  know  not  from  whence  he  is. 

The  man  answered  and  said  to  them.  Why,  herein  is  a  won- 
derful thing,  that  ye  know  not  from  whence  he  is,  anil  he  hath 
.opened  my  eyes.  Now  we  know  that  God  doth  not  hear  sin- 
ners; but  if  a  man  be  a  server  of  God,  and  doth  his  will,  him 
he  heareth.  From  the  beginning  of  the  world  it  hath  not  been 
heard  that  any  man  hath  opened  the  eyes  of  one  born  blind. 
Unless  this  man  were  of  God,  he  could  not  do  anything. 

They  answered  and  said  to  him.  Thou  wast  wholly  born  in 
sins,  and  dost  thou  teach  us  ?     And  they  cast  him  out. 

Jesus  heard  that  they  had   cast  him  out;  and  when  he  had 


108  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

found  him,  he  said  to  him,  Dost  thou  believe  in  the  Sou  of 
Q-od  ?  He  answered  and  said.  Who  is  lie,  Lord,  that  I  may  be- 
lieve in  him  ?  And  Jesus  said  to  him,  Thou  hast  both  seen 
him,  and  it  is  he  that  talketh  with  thee.  And  he  said,  I  be- 
lieve, Lord.     And  falling  down,  he  adored  him. 

And  Jesus  said.  For  judgment  I  am  come  into  this  world, 
that  they  who  see  not  may  see,  and  that  they  who  see  may  lie- 
come  blind. 

And  some  of  the  Pharisees,  who  were  with  him,  heard:  and 
they  said  unto  him,  Are  we  also  blind  ? 

•Jesus  said  to  them,  If  ye  were  blind,  ye  should  not  have  sin; 
but  now  ye  say,  We  see,  your  sin  remaineth." 


Section  17.     jesus    continues   his   discourse. — he  speaks 

of  himself   as  the   door   and  the   good 

shepherd.     (John  X.  1-21). 

"Amen,  amen  I  say  unto  you,  He  that  entereth  not  by  the 
door  into  the  sheepfold,  but  climbeth  up  another  way,  the  same 
is  a  thief  and  a  robber.  But  he  that  entereth  in  by  the  door  is 
the  shepherd  of  the  sheep:  to  him  the  porter  openeth;  and  the 
sheep  hear  his  voice,  and  he  calleth  his  own  sheep  by  name,  and 
leadeth  them  out.  And  when  he  hath  let  out  his  own  sheep,  he 
goeth  before  them,  and  the  sheep  follow  him,  because  they 
know  his  voice;  but  a  stranger  they  follow  not,  but  fly  from 
him;  for  they  know  not  the  voice  of  strangers. 

This  proverb  Jesus  spake  to  them,  but  they  understood  not 
what  he  spake  to  them.  Jesus  therefore  said  to  them  again, 
Amen,  amen  I  say  to  you,  I  am  the  door  of  the  sheep;  all  others, 
as  many  as  have  come,  are  thieves  and  robbers,  and  the  sheep 
heard  them  not.  I  am  the  door.  By  me,  if  any  man  enter  in, 
he  shall  be  saved:  and  he  shall  go  in  and  go  out,  and  shall  find 
pastures.  The  thief  cometh  not  but  to  steal,  and  to  kill,  and  to 
destroy.  I  am  come  that  they  may  have  life,  and  may  have  it 
more  abundantly. 

J  am  the  good  shepherd.  The  good  shepherd  giveth  his  life 
For  his  sheep.  But  the  hireling,  and  he  thai  is  not  the  shep- 
herd, whose  own  the  sheep  are  not,  seeth  the  wolf  coining,  and 
leaveth  the  sheep  and  fleeth,  and  the  wolf  catcheth  and  scatter- 
ed the  sheep:  and  the  hireling. fleeth  because  he  is  a  hireling. 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  109 

and  lie  hath  no  care  for  the  sheep.  I  am  the  good  shepherd; 
and  I  know  mine,  and  mine  know  me.  As  the  Father  knoweth 
me,  and  1  know  the  Father;  and  I  lay  down  my  life  for  my 
sheep.  And  other  sheep  I  have  that  are  not  of  this  fold:  them 
also  I  must  bring,  and  they  shall  hear  my  voice;  and  there  shall 
be  one  fold  and  one  shepherd.  Therefore  doth  the  Father  love 
me  because  I  lay  down  my  life,  that  I  may  take  it  again.  No 
man  taketh  it  away  from  me;  but  I  lay  it  down  of  myself,  and 
I  have  power  to  lay  it  down,  and  I  have  power  to  take  it  np 
again.     This  commandment  have  I  received  of  my  Father. 

A  dissension  arose  again  among  the  Jews  for  these  words. 
And  many  of  them  said.  He  hath  a  devil,  and  i.s  mad;  why  hear 
ye  him?  Others  said,  These  are  not  the  words  of  one  that  hath 
a  devil.     Can  a  devil  open  the  eyes  of  the  blind?" 

The  gospel  of  the  good  shepherd  is  read  at  the  mass  of  the 
second  Sunday  after  Easter,  at  a  time  when  the  faithful  remem- 
ber vividly  the  history  of  the  Passion  and  death  of  the  good 
shepherd  who  gave  his  life  for  his  sheep. 

Allusions  to  this  title  of  our  Saviour  are  very  common  in  the 
liturgical  prayers  of  the  church,  for  instance. 

"O  Thou  good  shepherd,  very  bread, 
Jesus  on  us  Thy  mercy  shed : 
Sweetly  feed  us, 
Gently  lead  us, 
Till  of  Thy  fulness  us  Thou  give, 
Safe  in  the  land  of  those  that  live." 

"Prose  of  Corpus  Christi." 
"Jesus  good  shepherd,  have  mercy  On  us."     (Litany.) 


Section-    18.     our    lord,    after   returning    to    galilee, 
sets    out  again  from  thence    for    his  last  jouene1 

TOWARDS  JERUSALEM.       (Luke    ix.  51— (J.">I). 

"And  it  came  to  pass,  when  the  days  of  his  assumption  were 
accomplishing,  that  he  steadfastly  set  his  face  to  go  to  Jerusa- 
lem. And  he  sent  messengers  before  his  face;  and  going  they 
entered  into  a  city  of  the  Samaritans,  to  prepare  for  him.     And 


110  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

they  received  him  not,  because  his  face  was  of  one  going  to 
Jerusalem.  And  when  his  disciples  James  and  John  had  seen 
this,  they  said.  Lord,  wilt  thou  that  we  command  fire  to  come 
down  from  heaven  and  consume  them?  And  turning  he  rebuked 
them,  saying,  Ye  know  not  of  what  spirit  ye  arc.  The  Son  of 
man  came  not  to  destroy  souls,  but  to  save.  And  they  went  into 
another  town. 

And  it  came  to  pass,  as  they  walked  in  the  way,  that  a  cer- 
tain man  said  to  him,  I  will  follow  thee  whithersoever  thou 
goest.  Jesus  said  to  him,  The  foxes  have  holes,  and  the  birds  of 
the  air  nests;  bnt  the  Son  of  man  hath  not  where  to  lay  his 
head. 

But  he  said  to  another,  Follow  me.  And  he  said.  Lord, 
suffer  me  first  to  go  and  to  bury  my  father.  And  Jesus  said  to 
him,  Let  the  dead  bury  their  dead:  but  go  thou  and  preach  the 
kingdom  of  God. 

And  another  said,  I  will  follow  thee,  Lord:  but  let  me  first 
take  leave  of  them  that  are  in  my  house.  Jesus  said  to  him.  No 
man  putting  his  hand  to  the  plough  and  looking  back  is  lit  for 
the  kingdom  of  God." 

Section  19.     jesus   sends    forth    the    seventy-two    dis- 
ciples.— his  instructions  to  them.  (Luke  x.  1-16). 

"And  after  these  things  the  Lord  appointed  also  other  sev- 
enty-two; and  he  sent  them  two  and  two  before  his  face  into 
every  city  and  place  whither  he  himself  was  to  come;  and  he 
said  to  them,  The  harvest  indeed  is  great,  but  the  Laborers  are 
few.  Pray  ye,  therefore,  the  Lord  of  the  harvest  that  he  send 
laborers  into  his  harvest.  Go.  Behold,  I  send  you  as  lambs 
among  wolves.  Carry  neither  purse,  nor  scrip,  nor  shoes:  and 
salute  no  man  by  the  way.  Into  whatsoever  house  ye  enter. tirst 
say.  Peace  be  to  this  house.  And  if  the  son  of  peace  be  there, 
your  peace  shall  rest  upon  him;  but  if  not,  it  shall  return  to 
you.  And  in  the  same  house  remain,  eating  and  drinking  such 
things  as  they  have:  for  the  laborer  is  worth]  of  his  hire. 
Remove  not  from  house  to  house.  And  into  what  city  soever  ye 
enter,  and  they  receive  you,  eat  Buch  things  as  are  sel  before  you; 

ami  heal  the  Bick  that  are  therein,  and  >a\  to  them.  The  king- 
dom of  God  is  come  nigh  unto  you.  But  into  whatsoever  citj  ye 
enter,  and  they  receive  you  not,  going  forth  into  the  streets  thereof, 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  Ill 

say,  eyen  the  very  dust  of  your  city  that  cleaveth  to  us  we  wipe 
off  against  you;  yet  know  this,  that  the  kingdom  of  God  is  at 
hand.  I  say  to  you,  it  shall  be  more  tolerable  at  that  day  for 
Sml. mi  than  for  that  city. 

Woe  to  Hue.  Corozain;  woe  to  thee,  Bethsaida:  for  if  in 
Tyre  and  Sidon  had  been  wrought  the  mighty  works  that  have 
been  wrought  in  you:  they  would  have  done  penance  long  ago, 
Bitting  in  sackcloth  and  asb.es.  But  it  shall  be  more  tolerable  for 
Tyre  and  Sidon  at  the  judgment  than  for  you.  And  thou,  Caphar- 
nauni,  which  art  exalted  unto  heaven,  thou  shalt  be  thrust  down 
to  hell.  He  that  heareth  you  heareth  me;  and  he  that  despiseth 
you  despiseth  me:  and  he  that  despiseth  me  despiseth  him  that 
sent  me." 

According  to  the  words  of  the  Pontifical  (de  ordinatione 
presbylerorum).  The  priests  hold  the  same  relation  to  the  Bish- 
ops as  the  seventy-two  disciples  did  to  the  apostles,  and  the  sev- 
enty-two counsellors  in  the  desert  to  Moses. — It  is  well  known 
that  the  college  of  cardinals,  who  are  the  council  of  the  Pope,  is 
composed  when  full  of  seventy-two  members. 


Section   20.     jesus,    having   left   galilee,    journeys   on 
towards  judea. — on  his  way  he  answers  the  law- 
yer.— the  parable  of  the  good  samaritan. 
(Mark  x.  1;  Luke  x.  25-27.) 

'•'And  rising  up  from  thence,  he  came  into  the  coasts  of  Judea 
beyond  the  Jordan;  and  the  multitudes  flock  to  him  again. 
And  behold  a  certain  lawyer  stood  up,  tempting  him,  and  say- 
ing. Master,  what  must  I  do  to  possess  eternal  life? 

But  he  said  to  him,  What  is  written  in  the  law?  how  readest 
thou?  He  answering  said.  Thou  shalt  love  the  Lord  thy  God 
with  thy  whole  heart,  and  with  thy  whole  soul,  and  with  all  thy 
strength,  and  with  all  thy  mind;  and  thy  neighbor  as  thyself. 
(Dent.  vi.  5).  And  he  said  to  him,  Thou  hast  answered  right : 
this  do,  and  thou  shalt  live. 

But  he,  willing  to  justify  himself,  said  to  Jesus,  and  who  is 
my  neighbor? 


112  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

And  Jesus  answering  said,  A  certain  man  went  down  from 
Jerusalem  to  Jericho,  and  fell  among  robbers,  who  also  stripped 
him,  and  having  wounded  him  went  away,  leaving  him  half 
dead.  And  it  chanced  that  a  certain  priest  went  down  the  same 
way,  and  seeing  him,  passed  by.  In  like  manner  also  a  Levite, 
when  he  was  near  the  place  and  saw  him,  passed  by.  Hut  a  cer- 
tain Samaritan,  being  on  his  journey,  came  near  him.  and  see- 
ing him  was  moved  with  compassion;  and  going  up  to  him 
bound  up  his  wounds,  pouring  in  oil  and  wine,  and  setting  him 
upon  his  own  beast  brought  him  to  an  inn,  and  took  care  of 
him.  And  the  next  day  he  took  out  two  pence,  and  gave  to  the 
host,  and  said.  Take  care  of  him;  and  whatsoever  thou  shalt 
spend  over  and  above,  I  at  my  return  will  repay  thee.  Which 
of  these  three  in  thy  opinion  was  neighbour  to  him  that  fell 
among  the  robbers?" 

But  he  said,  He  that  showed  mercy  to  him.  And  Jesus  said 
to  him,  Go  and  do  thou  in  like  manner. 

The  above  extract  is  read  at  the  mass  of  the  twelfth  Sunday 
alter  Pentecost. 

Between  Jerusalem  and  Jericho,  at  a  spot  where  the  event 
may  have  occurred,  there  stood  once  an  hut  of  ihi  Good  Sa- 
maritan, erected  by  Catholics  in  memory  of  this  parable  or  his- 
tory.     Nothing  remains  of  it  now  days. 

The  good  Samaritan  was  a  striking  figure  of  Jesus  Christ. 

Section  21.     .tesus  teaches  the  disciples  to   pray. — the 

parable  of  the  friend  at  midnight. 

(Luke  xi.   1-13,  33-36). 

"And  it  came  to  pass,  that  as  he  w'as  in  a  certain  place  pray- 
ing, when  lie  ceased,  one  of  his  disciples  said  to  him.  Lord, 
teach  us  to  pray,  as  John  also  taught  his  disciples. 

And  he  said  to  them.  When  ye  pray,  say,  Father,  hallowed 
be  thy  name;  thy  kingdom  come:  give  as  this  day  our  daily 
bread;  and  forgive  us  our  sins,  for  we  also  forgive everj  one  thai 

is  indebted  to  us:  and  lead  us  not  into  temptation. 

And    he  said  to  lliem.   Which  of  you  shall  have  a  friend,  and 

shall  go  to  him  at  midnight  and  shall  Bay  to  him,  Friend,  lend 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  113 

me  three  loaves,  because  a  friend  <>f  mine  is  come  off  his  jour- 
ney to  me,  and  I  have  not  what  to  set  before  him.     And  he  from 

within  should  answer  and  Bay,  Trouble  me  not:  the  door  is  now- 
shut,  and  my  children  are  with  me  in  bed:  I  cannot  rise  to  give 
thee.  Vet  if  he  shall  continue  knocking,  I  say  to  you,  although 
lie  will  not  rise  and  give  him  because  he  is  his  friend,  yet  be- 
cause of  his  importunity  he  will  rise  and  give  him  as  many  as 
he  needeth.  And  I  say  to  you,  Ask,  and  it  shall  be  given  you; 
seek,  and  ye  shall  find;  knock,  and  it  shall  be  opened  to  you: 
for  every  one  that  asketh  receiveth,  and  he  that  seeketh  findeth, 
and  to  him  that  knocketh  it  shall  be  opened.  And  which  of 
you  it'  he  ask  his  father  bread,  will  he  give  him  a  stone?  or  a 
fish,  will  he  for  a  fish  give  him  a  serpent?  or  if  he  shall  ask  an 
egg,  will  he  reach  him  a  scorpion?  If  ye  then,  being  evil, 
know  how  to  give  good  gifts  to  your  children,  how  much  more 
will  your  Father  from  heaven  give  the  good  Spirit  to  them  that 
ask  him? 

No  man  Lighteth  a  candle  and  putteth  it  in  a  hidden  place,  nor 
under  a  bushel;  but  upon  a  candlestick,  that  they  that  come  in 
may  see  the  light.  The  light  of  thy  body  is  thy  eye.  If  thy 
eye  be  single,  thy  whole  body  will  be  lightsome;  but  if  it  be 
evil  thy  body  also  will  be  darksome.  Take  heed  therefore  that 
the  light  which  is  in  thee  be  not  darkness.  If,  then,  thy  whole 
body  be  lightsome,  having  no  part  of  darkness,  the  whole  shall 
be  lightsome,  and  as  a  bright  lamp  shall  enlighten  thee." 

Section  22.     a  Pharisee  asks  jesusto  dine. — jesus  warns 
Tin'.  PHARISEES.     (Luke  xi.  37-54). 

"And  as  he  was  speaking,  a  certain  Pharisee  prayed  him  that 
he  would  dine  with  him:  and  he  going  in  sat  down  to  eat.  And 
the  Pharisee  began  to  say*  thinking  within  himself,  why  he  was 
not  washed  before  dinner.  And  the  Lord  said  to  him,  Now  ye 
Pharisees  make  clean  the  outside  of  the  cup  and  of  the  platter; 
but  your  inside  is  full  of  rapine  and  iniquity.  Ye  fools,  did 
not  he  that  made  that  which  is  without,  make  also  that  which 
is  within?  But  yet  that  which  remaineth  give  alms:  and  behold, 
all  things  are  clean  unto  you.  But  woe  to  you,  Pharisees;  be 
cause  ye  tithe  mint  and  rue  and  every  herb,  and  pass  over  judg- 
ment and  the  charity  of  God.      Now  these    things  ye  ought  to 

8t 


114  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

have  done,  and  not  to  leave  the  other  undone.  Woe  to  you 
Pharisees;  because  ye  love  the  uppermost  seats  in  the  syna- 
gogues, and  salutations  in  the  market-place.  Woe  to  you,  because 
ye  are  as  sepulchres  that  appear  not,  and  men  that  walk  over, 
are  not  aware. 

And  one  of  the  lawyers  answering,  saith  to  him,  Master,  in 
Baying  these  things  thou  reproaehest  us  also. 

J3ut  he  said.  Woe  to  you  lawyers  also;  because  ye  load  men 
with  burdens  which  they  cannot  bear,  and  ye  yourselves  touch 
not  the  packs  with  one  of  your  fingers.  Woe  to  you  who  build 
the  monuments  of  the  prophets,  and  your  father  killed  them. 
Truly  ye  bear  witness  that  ye  consent  to  the  doings  of  your  fath- 
ers; for  they  indeed  killed  them,  and  ye  build  their  sepulchres. 
For  this  cause  also  the  wisdom  of  God  said,  I  will  send  to  them 
prophets  and  apostles;  and  some  of  them  they  will  kill  and  per- 
secute; that  the  blood  of  all  the  prophets  which  was  shed  from 
the  foundation  of  the  world,  may  be  required  of  this  generation. 
From  the  blood  of  Abel  unto  the  blood  of  Zacharias,  who  was 
slain  between  the  altar  and  the  temple.  Yea,  I  say  to  yon,  it 
shall  be  required  of  this  generation.  Woe  to  you.  lawyers;  for 
ye  have  taken  away  the  key  of  knowledge:  ye  yourselves  have 
not  entered  in,  and  those  that  were  entering  in  ye  have  hin- 
dered. 

And  as  he  was  saying  these  things  to  them,  the  Pharisees 
and  the  lawyers  began  vehemently  to  urge  him,  and  to  oppress 
hie  mouth  about  many  tilings,  lying  in  wait  for  him,  and  seeking 
to  catch  something  from  his  mouth,  thai  they  mighl  accuse 
him." 

Section  2'.).     \  multitude  havin»;   collected,   jesi  a  dis- 

COl  USES  TO   I'll  KM. — THE  PARABLE  OF  THE  KK'II 
fool.     (Luke  xii.  1-59). 

"And  when  great  multitudes  stood  about  him.  BO  that  they 
trod  one  upon  another,  he  began  to  say  to  his  disciples.  Beware 
ye  of  the  Leaven  of  the  Pharisees,  which  is  hypocricy.  For  there 
is  nothing  covered  that  shall  not  be  revealed,  nor  hidden  thai 
shall  not  be  known.     For  whatsoever  things  ye  have  spoken  in 

darkness  shall  be  published  in  the  light;  and  that  \\  hicii  ye  have 
spoken  in  the  ear  in  i he  chambers,  shall  he  preached  on  the 
house-tops. 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  115 

And  I  say  to  you,  my  friends,  Be  not  afraid  of  them  who 
kill  the  body,  and  after  that  have  no  more  that  they  can  do. 
Hut  I  will  shew  you  whom  ye  shall  fear:  fear  him  ye,  who  after 
lie  hath  killed,  hath  power  to  casl  into  hell.  Yea,  I  say  to  you, 
fear  him.  Are  not  five  sparrows  sold  for  two  farthings,  and  not 
one  of  them  is  forgotten  hefore  God?  Yea,  the  very  hairs  of 
your  head  are  all  numbered.  Fear  not  therefore:  ye  are  of 
more  value  than  many  sparrows.  And  I  say  to  you.  Whosoever 
shall  confess  me  before  men,  him  shall  the  Son  of  man  also 
confess  before  the  angels  of  God?  but  he  that  shall  deny  me 
before  men,  shall  be  denied  before  the  angels  of  God.  And 
whosoever  speaketh  a  word  against  the  Son  of  man,  it  shall  be 
forgiven  him:  but  to  him  that  shall  blaspheme  against  the  Holy 
Ghost  it  shall  not  be  forgiven. 

And  when  they  shall  bring  you  into  the  synagogues,  and  to 
magistrates  and  powers,  be  not  solicitous  how  or  what  ye  shall 
answer  or  what  ye  shall  say:  for  the  Holy  Ghost  shall  teach  you 
in  the  same  hour  what  ye  must  say. 

And  one  of  the  multitudes  said  to  him,  Master,  speak  to  my 
brother,  that  he  divide  the  inheritance  with  me.  Hut  he  said 
to  him,  Man.  who  hath  appointed  me  judge  or  divider  over  you? 
And  he  said  to  them.  Take  heed  and  beware  of  all  covetousness; 
for  a  man's  life  doth  not  consist  in  the  abundance  of  things 
which  he  possesseth. 

And  he  spake  a  similitude  to  them,  saying,  The  land  of  a 
certain  rich  man  brought  forth  plenty  of  fruits.  And  he 
thought  within  himself,  savin?.  What  shall  I  do,  because  I  have 
no  room  where  to  lay  up  my  fruits?  And  he  said,  This  will  I 
do;  I  will  pull  down  my  barns,  and  will  build  greater;  and  into 
them  will  I  gather  all  things  that  are  grown  to  me  and  my 
goods.  And  I  will  say  to  my  soul.  Soul,  thou  hast  much  goods 
laid  up  for  many  years:  take  thy  rest,  eat,  drink,  make  good 
cheer.  Hut  God  said  to  him,  Thou  fool,  this  night  do  they  re- 
quire thy  soul  of  thee;  and  whose  shall  those  things  be  which 
thou  hast  provided?  So  is  he  that  layeth  up  treasure  for  him- 
self, and  is  not  rich  towards  God. 

And  he  said  to  his  disciples,  Therefore  I  say  to  you,  Be  not 
solicitous  for  your  life,  what  ye  shall  eat;  nor  for  your  body, 
what  ye  shall  put  on.  The  life  is  more  than  the  meat,  and  the 
body  is  more  than  the  raiment.  Consider  the  ravens;  for  they 
sow  not,  neither  do  they  reap,  neither  have  they  storehouse  nor 
barn;  and  God  feedeth  them.     How  much  are  ye  more  valuable 


11C  THE  LIFE  OF  JESUS  CHBIST  IN  OUR  CEREMONIES. 

than  they?  And  which  of  you    by    taking   thought  can  add  to 

his  stature  one  cubit?  If  then  ye  be  not  able  to  do  so  much  as 
the  least  thing,  why  are  ye  solicitous  for  the  rest;  Consider  the 
lilies,  how  they  grow — they  labour  not,  neither  do  they  spin  ; 
hut  I  Bay  to  you,  not  even  Solomon,  in  all  his  glory,  was  clothed 
like  one  of  these.  Now  if  God  clothe  in  this  manner  the  grass, 
that  is  to-day  in  the  field,  and  to-morrow  is  cast  into  the  oven, 
how  much  more  you,  0  ye  of  little  faith  ?  And  seek  ye  not 
what  ye  shall  eat  or  what  ye  shall  drink,  and  be  not  lifted  up  on 
high  ;  for  all  these  things  do  the  nations  of  the  world  seek;  but 
your  Father  knoweth  that  ye  have  need  of  these  things.  But 
seek  ye  first  the  kingdom  of  God  and  his  justice,  and  all  these 
things  shall  be  added  unto  you.  Fear  not,  little  flock;  for  it 
hath  pleased  your  Father  to  give  you  the  kingdom.  Sell  what 
ye  possess,  and  give  alms.  Make  to  yourselves  bags  which  grow 
not  old,  a  treasure  in  heaven  which  faileth  not,  where  no  thief 
approacheth  nor  moth  corrupteth  ;  for  when'  your  treasure  is, 
there  will  your  heart  be  also. 

Let  your  loins  be  girt,  and  lamps  burning  in  your  hands,  and 
ye  yourselves  like  to  men  who  wait  for  their  lord,  when  he  shall 
return  from  the  wedding  ;  that  when  he  cometh  and  knocketh, 
they  may  open  to  him  immediately.  Blessed  are  those  servants 
whom  the  Lord  when  he  cometh  shall  find  watching.  Amen  I 
say  to  you,  that  he  will  gird  himself,  and  make  them  sit  down  to 
meat,  and  passing  will  minister  unto  them.  And  if  he  shall  come 
in  the  second  watch,  or  come  in  the  third  watch,  and  find  them 
so  doing,  blessed  are  those  servants. 

But  this  know  ye,  that  if  the  householder  did  know  at  what 
hour  the  thief  would  come,  he  would  surely  watch,  and  would 
not  suffer  his  house  to  be  broken  open.  Be  ye  then  also  ready  : 
for  at  what  hour  ye  think  not  the  Son  of  man  will  come. 

And  Peter  said  to  him .  Lord,  dost  thou  speak  this  parable  to 
us,  or  likewise  to  all  ?  And  the  Ford  said.  Who  (thinkest  thou) 
is  the  faithful  and  wise  steward,  whom  his  lord  setteth  over  his 
family,  to  give  them  their  measure  of  food  in  due  season  ? 
Blessed  is  that  servant  whom  when  his  lord  .-hall  come  he  shall 
find  so  doing.  Verily  1  Bay  to  you,  he  will  set  him  over  all  that 
he  possesseth.  But  if  that  servant  -hall  Bay  in  his  heart.  M\ 
lord  is  long  a-comin;:.  and  shall  begin  to  strike  the  men-servants, 
and  maid-Servants,  and  to  cat  and  to  drink  and  be  drunk  ;  the 
lord  of  that  servant  will  come  in  the  day  that  he  hopeth  not.  and 
at  the  hour  that  he  knoweth   not,  and  shall  separate  him,  and 


▲  HISTORY   OF   THE   WORSHir   OF  GOD.  117 

shall  appoint  him  his  portion  with  unfaithful.  And  that  servant 
who  knew  the  will  of  his  lord,  and  prepared  not  himself;  and 
did  not  according  to  his  will,  shall  be  beaten  with  many  stripes; 
but  he  that  knew  not,  and  did  things  worthy  of  stripes,  shall  lie 
beaten  with  few  stripes.  And  unto  whomsoever  much  is  given, 
of  him  much  shall  be  required;  and  to  whom  they  have  com- 
mitted much,  of  him  they  will  demand  the  more. 

1  am  come  to  cast  fire  on  the  earth;  and  what  will  I  but  that 
it  be  kindled  ?  And  I  have  a  baptism  wherewith  I  am  to  be 
baptised;  and  how  am  I  straitened  until  it  be  accomplished  ? 
Think  ye  that  I^am  come  to  give  peace  on  earth  ?  I  tell  you 
no,  but  a  separation;  for  there  shall  be  from  henceforth  five  in 
one  house  divided;  three  against  two,  and  two  against  three. 
The  father  shall  be  divided  against  the  son,  and  the  son  against 
his  father,  the  mother  against  the  daughter,  and  the  daughter 
against  the  mother,  the  mother-in-law  against  her  daughter-in- 
law,  and  the  daughter-in-law  against  her  mother-in-law. 

And  he  said  also  to  the  multitudes,  AVhen  ye  see  a  cloud 
rising  from  the  west,  immediately  ye  say,  A  shower  is  coming; 
and  so  it  happeneth.  And  when  ye  see  the  south  wind  blow, 
ye  say,  There  will  be  heat;  and  it  cometh  to  pass.  Ye  hypo- 
crites, ye  know  how  to  discern  the  face  of  the  heaven  and  of  the 
earth;  but  how  is  it  that  ye  do  not  discern  this  time  ?  And 
why  even  of  yourselves  do  ye  not  judge  that  which  is  just  ? 

And  when  thou  goest  with  thy  adversary  to  the  prince, 
whilst  thou  art  in  the  way,  endeavour  to  be  delivered  from  him; 
lest  perhaps  he  draw  thee  to  the  judge,  and  the  judge  deliver 
thee  to  the  exactor,  and  the  exacter  cast  thee  into  prison.  I  say 
to  thee,  thou  shalt  not  go  out  thence  until  thou  pay  the  very 
last  mite." 


Section  24.     .tests  urges  the  necessity  of  penance. — the 

PARABLE  or'  THE  BARREN  FIG-TREE.    (Luke  xiii.   1-9). 

"And  there  were  present  at  that  very  time  some  that  told  him 
of  the  Galileans  whose  blood  Pilate  had  had  mingled  with  their 
sacrifices. 

And  he  answering  said  to  them,  Think  ye  that  these  Gali- 
leans were  sinners  above  all  the  men  of  Galilee,  because  they 
suffered  such  things  ?  No,  I  say  to  you;  but  unless  ye  shall  do 
penance,  ye  shall  all  likewise  perish.     Or  those  eighteen  upon 


118  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

whom  the  tower  fell  in  Siloe  and  slew  them;  think  ye  that  they 
also  were  dehtors  above  all  the  men  that  dwelt  in  Jerusalem  ? 
No,  1  say  to  yon;  hut  except  ye  do  penance,  ye  shall  all  likewise 
perish. 

He  spake  also  this  parable,  A  certain  man  had  a  fig-tree 
planted  in  his  \inevard:  and  he  came  seeking  fruit  on  it,  and 
found  none.  And  he  said  to  the  dresser  of  the  vineyard,  He- 
hold,  for  these  three  years  I  come  seeking  fruit  on  this  fig-tree. 
and  I  find  none.  Cut  it  down  therefore;  why  cumhereth  it 
the  ground  ?  But  he  answering,  said  to  him,  Lord  let  it  alone 
this  year  also,  until  I  dig  about  it  and  manure  it.  And  if  indeed 
it  bear  fruit,  well;  but  if  not,  after  that  thou  shalt  cut  it  down." 


Section  25.     the  seventy-two  return. — jbsus  discoueses 

to  them.  (Luke  x.  1T-24). 

"And  the  seventy-two  returned  with  joy,  saying.  Lord,  the 
devils  also  are  subject  to  us  in  thy  name. 

And  he  said  to  them,  I  saw  Satan  like  lightning  falling  from 
heaven.  Behold,  I  have  given  you  power  to  tread  upon  ser- 
pents and  scorpions,  and  upon  all  the  power  of  the  enemy:  and 
nothing  shall  hurt  you.  But  yet  rejoice  not  in  this,  that  spirits 
are  subject  unto  you;  but  rejoice  in  this,  that  your  names  are 
written  in  heaven. 

In  that  same  hour  he  rejoiced  in  the  Holy  Ghost,  and  said, 
I  confess  to  thee,  O  Father,  Lord  of  heaven  and  earth,  because 
then  hast  hidden  these  things  from  the  wise  and  prudent,  and 
hast  revealed  them  to  little  ones:  yea,  Father,  for  BO  it  hath 
'seemed  good  in  thy  sight.  All  tilings  are  delivered  to  me  by 
my  Father:  and  no  one  knoweth  who  the  Son  is  hut  the  Father; 
and  who  the  Father  is  but  the  Son,  and  to  whom  the  Son  will 
reveal  him. 

And  turning  to  his  disciples  lie  said.  Blessed  are  the  eyes 
that  see  the  things  which  ye  see.  For  I  say  to  you.  that  many 
prophets  and  kings  have  desired  to  see  the  things  that  ye  see. 
and  have  not  seen  them:  and  to  hear  the  things  that  ye  hear, 
and  have  not  heard  them." 


a  history  of  the  worshif  of  god.  ill) 

Section    26.     jesus    heals    the     infirm    woman    on  the 

sabbath,  and  continues  his  journey,  discoursing  by 

the  way.   (Luke  xiii.  10-30). 

"And  he  was  teaching  in  their  synagogue  on  their  sabbath. 
And  behold  there  was  a  woman  who  had  a  spirit  of  infirmity 
eighteen  years;  and  sbe  was  bowed  together,  neither  could  she 
look  upward  at  all.  And  when  Jesus  saw  her,  he  called  her 
unto  him,  and  said  to  her,  Woman,  thou  art  delivered  from  thy 
infirmity.  And  he  laid  his  hand  upon  her,  and  immediately  she 
was  made  straight,  and  glorified  God. 

And  the  ruler  of  the  synagogue  (being  angry  that  Jesus  bad 
healed  on  the  sabbath)  answering  said  to  the  multitude,  Six  days 
there  are  wherein  ye  ought  to  work.  In  them,  therefore,  come 
and  be  healed,  and  not  on  the  sabbath-day. 

And  the  Lord  answering  him  said,  Ye  hypocrites;  doth  not 
every  one  of  you  on  the  sabbath-day  loose  his  ox  or  his  ass  from 
the  manger,  and  lead  them  to  water?  And  ought  not  this 
daughter  of  Abraham,  whom  Satan  hath  bound,  lo,  these  eigh- 
teen years,  to  be  loosed  from  this  bond  on  the  sabbath-day?  And 
when  lie  said  these  things,  all  his  adversaries  were  ashamed;  and 
all  the  people  rejoiced  for  all  the  things  that  were  gloriously 
done  by  him. 

lie  said  therefore,  To  what  is  the  kingdom  of  God  like,  and 
whereunto  shall  I  compare  it?  It  is  like  to  a  grain  of  mustard- 
seed,  Avhich  a  man  took  and  cast  into  his  garden,  and  it  grew 
and  beeame  a  great  tree,  and  the  birds  of  the  air  lodged  in  the 
branches  thereof.  And  again  he  said,  Whereunto  shall  I  esteem 
the  kingdom  of  God  to  be  like?  It  is  like  to  leaven  which  a 
woman  took  and  hid  in  three  measures  of  meal,  till  the  whole 
was  leavened. 

And  he  went  through  the  cities  and  towns  teaching  and 
making  his  journey  to  Jerusalem.  And  a  certain  man  said  to 
him,  Lord,  are  they  few  that  are  saved?  But  he  said  to  them, 
Strive  to  enter  by  the  narrow  gate:  for  many.  I  say  to  you.  shall 
seek  to  enter,  and  shall  not  be  able.  But  when  the  master  of 
the  house  shall  be  gone  in,  and  shall  shut  the  door,  ye  shall  begin 
to  stand  without  and  knock  at  the  door,  saying,  Lord,  open  to 
us.  And  he  answering  shall  say  to  you,  I  know  you  not  whence 
ye  are.  Then  shall  ye  begin  to  say,  We  have  eaten  and  drunk  in 
thy  presence,  and   thou    hast    taught   in  our   streets.     And   he 


120         THE   LIFE   OF  JESUS   CHRIST   IN    OUR   CEREMONIES. 

shall  say  to  you,  I  know  you  not  whence  ye  are;  depart  from  me, 

all  ye  workers  of  iniquity.  There  shall  be  wailing  and  gnashing 
of  teeth  when  ye  shall  see  Abraham  and  Isaac  and  Jacob,  and 
all  the  prophets,  in  the  kingdom  of  God,  and  you  yourselves 
thrust  out.  And  they  shall  conic  from  the  east  and  the  west, 
and  the  north  and  the  south,  and  shall  sit  down  in  the  kingdom 
of  God.  And  behold,  there  are  last  thai  shall  be  first,  and  there 
are  first  that  shall  be  last." 

Section  27.     the  Pharisees  bring  a  message  from  herod. 
— our  lord's  ANSWER.   (  Luke  xiii.  31-35). 

"The  same  day  there  came  some  of  the  Pharisees,  saying  to 
him,  Depart,  and  get  thee  hence,  for  Herod  hath  a  mind  to  kill 
thee. 

And  he  said  to  them.  Go  and  tell  that  fox,  Behold,  I  cast  out 
devils,  and  do  cures  to-day  and  to-morrow,  and  the  third  da)  1 
am  consummated.  Nevertheless  I  must  walk  to-day  and  to- 
morrow and  the  day  following,  because  it  cannot  be  that  a 
prophet  perish  out  of  Jerusalem.  Jerusalem.  Jerusalem,  that 
killest  the  prophets,  and  stonest  them  that  are  sent  to  thee,  how 
often  would  I  have  gathered  thy  children,  as  the  bird  doth  her 
brood  under  her  wings,  and  thou  woulds't  not !  Behold,  your 
house  shall  be  left  to  you  desolate.  And  I  say  to  you,  that  ye 
shall  not  see  me  till  the  time  come  when  ye  shall  say.  Blessed  is 
he  that  cometh  in  the  name  of  the  Lord." 

Section  28.     jesus  leaves  perea  and  is  re<  i:i\  ed  at  beth- 

ANY    INTO    Till-     HOUSE    OF    MARTHA.     (Lllke   \.   38-42). 

"Now  it  came  to  pass  as  the]  went,  that  he  entered  into  a  cer- 
tain town,  and  a  certain  woman  named  Martha  received  him 
into  her  house.  And  she  had  a  sister  called  Mary,  who  sitting 
also  at  the  Lord's  feet,  beard  his  word.  But  Martha  was  busy 
about  much  serving;  and  she  stood  and  said.  Lord,  hast  thou 
no  care  that  my  sister  hath  left  me  alone  to  serve  ?  speak  to  her 
therefore,  that  she  help  me. 

And  the  Lord  answering,  said  to  her.  Maltha.  Martha,  thou 
art  careful,  and  art  troubled  about  many  things;  hut  one  thing 
i»  necessary.     Mary  hath  chosen  the  best  part,  which  Bhall  not 

be  taken  auav  from  her." 


A    HISTORY   OF   THE    WORSHIP   OF  GOD,  121 

This  passage  of  the  10th  chapter  of  St.  Luke  is  cited  many 
times  in  the  services  of  the  Church.  Not  to  mention  the  feasl 
of  St.  Martha  and  the  assumption  of  the  Blessed  Virgin,  this 
gospel  is  sung  by  a  deacon  at  the  end  of  the  rite  of  the  blessing 
of  a  church  bell.  On  this  occasion  the  church  seems  to  say  to 
her  children:  The  bell  which  has  now  been  blessed  is  for  yon 
the  voice  of  God.  Come  to  the  church  edifice  to  hear  the  words 
of  Christ, 

Section  29.     jesus  arrives  at  Jerusalem,  and  keeps  the 

feast  of  the  dedication". — he   leaves  again  aftee 

the  feast.   (  John  x.  22-42  ). 

"And  it  was  the  feast  of  the  dedication  at  Jerusalem  ;  and  it 
was  winter.  And  Jesus  walked  in  the  temple,  in  Solomon's 
porch.  The  Jews  therefore  came  round  about  him  and  said  to 
him,  How  long  dost  thou  hold  our  souls  in  suspense  ?  If  thou 
be  the  Christ,  tell  us  plainly. 

Jesus  answered  them,  I  speak  to  you,  and  ye  believe  not ; 
the  works  that  I  do  in  the  name  of  my  Father,  they  give  testi- 
mony of  me  ;  but  ye  do  not  believe  because  ye  are  not  of  my 
sheep.  My  sheep  hear  my  voice,  and  I  know  them,  and  they 
follow  me  ;  and  I  give  them  life  everlasting,  and  they  shall  not 
perish  for  ever  ;  and  no  man  shall  pluck  them  out  of  my  hand. 
That  which  my  Father  hath  given  me  is  greater  than  all  ;  and  no 
man. can  snatch  them  out  of  the  hand  of  my  Father.  1  and  the 
Father  are  one. 

The  Jews  then  took  up  stones  to  stone  him.  Jesus  answered 
them,  Many  good  works  I  have  shewed  you  from  my  Father  ; 
for  which  of  those  works  do  ye  stone  me  ? 

The  Jews  answered  him,  For  a  good  work  we  stone  thee  not ; 
but  for  blasphemy,  and  because  that  thou,  being  a  man,  makest 
thyself  God.  Jesus  answered  them,  Is  it  not  written  in  your 
law.  I  said,  ye  care  gods  f  (  Ps.  lxxxi.  6  ).  If  he  called  them  gods 
to  whom  the  word  of  God  was  spoken — and  the  Scripture  can- 
not be  broken — do  ye  say  of  him  whom  the  Father  hath  sancti- 
fied and  sent  into  the  world,  Thou  blasphemest,  because  I  said 
I  am  the  Son  of  God  ?  If  I  do  not  the  works  of  my  Father, 
believe  me  not ;  but  if  I  do,  though  ye  will  not  believe  me,  be- 


122  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

lieve  the  works,  that  ye  may  know  and  believe  that  the  Father 
is  in  me,  and  I  in  the  Father. 

They  sought,  therefore,  to  take  him  :  and  lie  escaped  out  of 
their  hands.  And  he  went  again  beyond  the  Jordan,  into  thai 
place  where  John  was  baptizing  first  ;  and  there  he  abode.  And 
many  resorted  to  him  :  and  they  .said,  John  indeed  did  no  sign. 
But  all  things  whatsoever  John  said  of  this  man  were  true.  And 
many  believed  in  him." 

Section  30.     jesus  eats  bread  at  a  Pharisee's  hoi  be,  \ni> 

heals  the    dropsical  max. — the   parable  of  the 

great  supper.    (  Luke  xiv.  1-24). 

"And  it  came  to  pass  when  Jesus  went  into  the  house  of  one 
of  the  chief  of  the  Pharisees  on  the  sabbath  day  to  eat  bread, 
that  they  watched  him.  And  behold  there  was  a  certain  man 
before  him  that  had  dropsy.  And  Jesus  answering  spake  to  the 
lawyers  and  Pharisees,  saying,  Is  it  lawful  to  heal  on  the  Babbath 
day?  But  they  held  their  peace.  And  he.  taking  him.  healed 
him,  and  sent  him  away.  And  answering  them  he  said.  Which 
of  you  shall  have  an  ass  or  an  ox  fall  into  a  pit.  and  will  not  im- 
mediately draw  him  out  on  the  sabbath  day  ?  And  they  could 
not  answer  him  to  these  things. 

And  he  spake  a  parable  also  to  them  that  were  invited,  mark- 
ing how  they  chose  the  (irst  seats  at  the  table,  saying  to  them, 
When  thou  art  invited  to  a  wedding,  sit  not  down  in  the  first 
place,  lest  perhaps  one  more  honourable  than  thou  be  invited  by 
him  ;  and  he  that  invited  thee  and  him.  come  and  say  to  thee. 
Give  this  man  place;  and  then  thou  begin  with  shame  to  take 
the  lowest  place.  But  when  thou  art  invited,  go  sit  down  in  tin- 
lowest  ;  that  when  he  who  invited  thee  cometh,  he  may  Bay  to 
thee.  Friend,  go  up  higher.  Then  shalt  thou  have  glory  before 
them  that  sit  at  table  with  thee.  Because  every  one  that  e\- 
alteth  himself  shall  be  hnmbled  ;  and  he  that  humbleth  himself, 
shall  be  exalted. 

And  he  said  to  him  also  that  had  invited  him,  When  thou 
makes!  a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  breth- 
ren, nor  thy  kinsmen,  nor  thy  neighbors  who  are  rich,  lest  per- 
haps thej  also  invite  thee  again,  and  a  recompense  be  made  to 
thee.    Bu1  when  thou  makes!  a  feast,  call  the  poor,  the  maimed. 

the  lame,  and  I  he  blind  ;  and  thou  shalt  be  blessed,  because  the\ 


A    HISTORY   OF   THE   WORSHir   OF   GOD.  123 

have  not  wherewith  to  make  thee  recompense :  for  recompense 
shall  In-  made  thee  at  the  resurrection  <>f  the  just. 

When  one  of  them  that  sat  at  table  with  him  had  heard  these 
things,  he  said  to  him,  Blessed  is  he  that  shall  eat  hread  in  the 
kingdom  of  God. 

But  he  said  to  him,  A  certain  man  made  a  great  supper,  and 
invited  many  :  and  he  sent  his  servant  at  the  hour  of  supper  to 
say  to  them  that  were  invited,  that  they  should  come,  for  now 
all  things  were  ready.  And  they  hegan  all  at  once  to  make  ex- 
cuse. The  first  said  to  him.  I  have  bought  a  farm,  and  I  must 
needs  go  out  and  see  it ;  I  pray  thee,  hold  me  excused.  And 
another  said,  I  have  bought  five  yoke  of  oxen,  and  I  go  to  try 
them  ;  I  pray  thee,  hold  me  excused.  And  another  said,  I  .have 
married  a  wife,  and  therefore  I  cannot  come.  And  the  servant 
returning,  told  these  tilings  to  his  lord.  Then  the  master  of  the 
house,  being  angry,  said  to  his  servant,  Go  out  quickly  into  the 
streets  and  lanes  of  the  city,  and  bring  in  hither  the  poor  and 
the  feeble  and  the  blind  and  the  lame.  And  the  servant  said, 
Lord,  it  is  done  as  thou  hast  commanded,  and  yet  there  is  room. 
And  the  lord  said  to  the  servant,  Go  out  into  the  highways  and 
hedges,  and  compel  them  to  come  in,  that  my  house  may  be 
filled.  But  I  say  unto  you.  that  none  of  those  men  that  were 
invited,  shall  taste  of  my  supper.'*' 

The  parable  of  the  man  who  made  a  great  supper,  which  is  a 

figure  of  the  Eucharist,  is  read  at  the  mass  of  the  Sunday  after 

Corpus  Christi,  to  remind  as  it  were  of  their  guilt,  those  who 

neglected  to  come  to  the  feast  of  Him  who  said,   "  Unless  you 

eat  the  flesh  of  the  Son  of  Man,  you  shall  not  have  life  in  you. 

Section  31.     <;reat  multitudes  follow  jesus  beyond  the 
.iordan. — ins  warning  to  them  (  Luke  xiv.  25-35  ). 

"And  there  went  great  multitudes  with  him;  and  turning  he 
said  to  them.  If  any  man  come  to  me  and  hate  not  (')  his  father 
and  mother,  and   wife,  and  children,  and  brethren,  and  sisters, 

(')  "Hate  not.'  The  meaning  of  the  text  is  that  we  must  be  in  such 
a  disposition  <>f  soul  as  to  I >e  willing  to  renounce  and  part  with  every- 
thing, how  near  or  dear  soever  it  may  he  to  us,  that  would  keep  us  from 
following  Christ. — Douay. 


124  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

yea  and  his  own  life  also,  ho  cannot  be  my  disciple ;  and  who- 
Boever  doth  not  carry  his  cross  and  come  after  me  cannot  he  my 
disciple.  For  which  of  you  having  a  mind  to  build  a  tower, 
doth  not  first  sit  down  and  reckon  the  charges  that  are  necessary, 
whether  he  have  wherewithal  to  finish  it ;  lest,  after  he  has  laid 
the  foundation  and  is  not  able  to  finish  it,  all  that  see  it  begin 
to  mock  him,  saying,  This  man  began  to  build,  and  was  not  able 
to  finish  ?  Or  what  king  about  to  go  to  make  war  against  another 
king,  dotli  not  first  sit  down  and  think  whether  lie  be  able  with 
ten  thousand  to  meet  him  that  cometh  against  him  with  twenty 
thousand  ?  Or  else,  whilst  the  other  is  yet  afar  off,  sending  an 
embassy  he  desireth  conditions  of  peace.  So  likewise  every  one 
of  you  that  doth  not  renounce  all  that  he  possesseth  cannot  be 
my  disciple.  Salt  is  good.  But  if  the  salt  shall  lose  its  savour, 
wherewith  shall  it  be  seasoned  ?  It  is  neither  profitable  for  the 
Land,  nor  for  the  dunghill,  but  shall  be  cast  out.  He  that  hath 
ears  to  hear,  let  him  hear." 

Section  32.    the  sceibes  and  Pharisees  mubmub  atjbsus. 

— the  parables  of  the  lost   sheep,  ob   the   lost 

PIECE    OF     MONEY,     AND     OF     THE     PRODIGAL 

son.     (Luke  xv). 

"Now  the  publicans  and  sinners  drew  near  unto  hint  to  hear 
him;  and  the  Pharisees  and  Scribes  murmured,  saying,  This  man 
receiveth  sinners  and  eateth  with  them. 

And  he  spake  to  them  this  parable,  saying,  What  man  of  you 
that  hath  an  hundred  sheep;  and  if  he  shall  lose  one  of  them, 
doth  he  not  leave  the  ninety-nine  in  the  desert,  and  go  after  that 
which  was  lost  until  he  find.it?  and  when  he  hath  found  it. doth 
he  not  lay  it  upon  his  shoulders,  rejoicing;  and  coining  home 
call  together  his  friends  and  neighbours, saying  to  them,  Rejoice 
with  me,  because  I  have  found  my  sheep  thai  was  lost?  I  say  to 
you,  that  even  so  there  shall  be  joy  in  heaven  upon  one  sinner 
thai  doth  penance,  more  than  upon  ninety-nine  just  who  need 
not  penance, 

Or  what  woman  having  ten  groats,  if  she  Lose  one  groat,  doth 
not  light  a  candle,  and    sweep   the   house,   and   seek  diligentlj 

until  she  find  it?  and  when  she  hath  found    it  call  together  her 

friends  and    neighbours,   saying.    Rejoice   with    me,    because  I 

ha\e  found  the  groat  which  1  had  lost?  Sol  say   to  you.  There 


A    HISTORY   OF  THE   WORSHIP    OF   GOD.  125 

shall  he  joy  before  the  angels   of   God    upon  one  sinner  doing 
penance. 

Anil  he  said,  A  certain  man  had  two  sons;  and  the  younger 
of  them  said  to  his  father.  Father,  give  me  the  portion  of  sub- 
stance that  falleth  to  me:  and  he  divided  unto  them  his  sub- 
stance. And  not  many  days  after,  the  younger  son,  gathering 
all  together,  went  abroad  into  afar  country,  and  there  wasted  his 
substance,  living  riotously.  And  after  he  had  spent  all,  there 
came  a  mighty  famine  in  that  country,  and  he  began  to  be  in 
want.  And  he  went  and  cleaved  to  one  of  the  citizens  of  that 
country;  and  he  sent  him  into  his  farm  to  feed  swine.  And  he 
would  fain  have  tilled  his  belly  with  the  husks  the  swine  did 
eat;  and  no  man  gave  unto  him.  And  returning  to  himself  he 
said,  How  many  hired  servants  in  my  Father's  house  abound 
with  bread,  and  I  here  perish  with  hunger!  I  will  arise,  and 
will  go  to  my  father,  and  Avill  say  to  him,  Father,  I  have  sinned 
against  heaven,  and  before  thee;  I  am  not  now  worthy  to  be  called 
thy  son:  make  me  as  one  of  thy  hired  servants.  And  he  arose 
and  came  to  his  father.  And  when  he  was  yet  a  great  way  off, 
his  father  saw  him,  and  was  moved  with  compassion,  and  run- 
ning to  him  fell  on  his  neck,  and  kissed  him.  And  the  son 
said  to  him,  Father,  1  have  sinned  against  heaven,  and  before 
thee,  I  am  not  now  worthy  to  be  called  thy  son.  But  the  father 
said  to  his  servants,  Bring 'forth  quickly  the  first  robe  and.  put 
on  him,  and  put  a  ring  on  his  finger,  and  shoes  on  his  feet,  and 
bring  hither  the  fatted  calf,  and  kill  it,  and  let  us  eat  and  make 
merry:  because  this  my  son  was  dead,  and  is  alive  again;  was 
lost,  and  is  found.  And  they  began  to  be  merry.  Now  his 
elder  son  was  in  the  field;  and  when  he  came  and  drew  nigh  to 
the  house,  he  heard  music  and  dancing;  and  he  called  one  of 
the  servants  and  asked  what  these  things  meant.  And  he  said 
to  him,  Thy  brother  is  come,  and  thy  father  hath  killed  the 
fatted  calf,  because  he  hath  received  him  safe.  And  he  was 
angry,  and  would  not  go  in.  His  father  therefore  coming  out 
began  to  entreat  him;  and  he  answering,  said  to  his  father,  Be- 
hold for  so  many  years  do  I  serve  thee,  and  I  have  never  trans- 
gressed thy  commandment,  and  yet  thou  hast  never  given  me  a 
kid  to  make  merry  with  my  friends;  but  as  soon  as  this  thy  son 
is  come,  who  hath  devoured  his  substance  with  harlots,  thou 
hast  killed  for  him  the  fatted  calf.  But  he  said  to  him.  Son, 
thou  art  always  with  me,  and  all  I  have  is  thine.     And  it  was 


120  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

lit  that  we  should  make  merry  and  be  glad,  for  this  thy  brother 
was  dead,  and  is  alive  again;   he  was  lost,  and  is  found." 

The  parable  of  the  prodigal  is  very  appropriately  appointed 
to  be  read  at  the  beginning  of  Lent,  the  time  of  repentance  and 
mercy. 


Section'  :)?>.       jesus   adds  the   parables   of  the    i  n.iust 
steward  and  of  the  rich   -max    and    lazarus, 
and     speaks    to     hi8     disciples     un- 
SCANDALS.    (Luke  xvi.  xvii.  1-10). 

"And  he  said  also  to  his  disciples,  There  was  a  certain  rich 
man  who  had  a  steward;  and  the  same  was  accused  unto  him 
that  he  had  wasted  his  goods.  And  he  called  him,  and  said  to 
him,  How  is  it  that  I  hear  this  of  thee?  give  an  account  of  thy 
stewardship:  for  now  thou  canst  be  steward  no  longer.  And  the 
steward  said  within  himself,  What  shall  I  do.  because  my  lord 
taketh  away  from  me  the  stewardship?  To  dig  I  am  not  able; 
to  beg  I  am  ashamed,  I  know  what  I  will  do,  that  when  1  shall 
be  removed  from  the  stewardship,  they  may  receive  me  into 
their  houses. 

Therefore  calling  together  every  one  of  his  lord's  debtors,  he 
6aid  to  the  first,  How  much  dost  thou  owe  my  lord?  but  he  said. 
An  hundred  barrels  of  oil.  And  he  said  to  him,  Take  thy  bill, 
and  sit  down  quickly  and  write  fifty.  Then  he  said  to  another. 
And  how  much  dost  thou  owe?  and  he  said.  An  hundred  quart- 
ers of  wheat.  He  said  to  him.  Take  thy  bill,  and  write  eighty. 
And  the  lord  commended  the  unjust  steward,  forasmuch  as  he 
had  done  wisely;    for  the  children  of  this  world  are  wiser  in  their 

generation  than  the  children  of  Light. 

And  I  say  to  you,  Make  unto  your  friends  of  the  mammon 
of  iniquity;  (')  that  when  ye  shall   fail,    they   ma\  receive  yon 

II  Mammon  signifies  riches.  Thej  are  here  called  'mammon  pi  in- 
iquity,'because  oftentimes  ill-gotten,  ill-bestowed,  or  an  occasion  of 
evil. 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  1'27 

into  everlasting  dwellings.  (')  He  that  is  faithful  in  that  which 

is  least  is  faithful  also  in  that  which  is  greater;  and  lie  that  is 
unjust  in  that  which  is    little,  is    unjust    also    in    that  which  is 

greater.  W  then  ye  have  not  been  faithful  in  the  unjust  mam- 
mon, who  will  trust  you  with  that  which  is  the  true?  and  if  ye 
have  not  been  faithful  in  that  which  is  another's,  who  will  give 
you  that  which  is  your  own?  No  servant  can  serve  two  mast- 
ers; for  either  he  will  hate  the  one  and  love  the  other,  or  he 
will  bold  to  the  one  and  despise  the  other.  Ye  cannot  serve 
God  and  mammon. 

Now  the  Pharisees,  who  were  covetous,  heard  all  these 
things;  and  they  derided  him.  And  he  said  to  them,  Ye  are 
they  who  justify  yourselves  before  men;  but  God  knoweth  your 
hearts;  for  that  which  is  high  to  men,  is  an  abomination  before 
God.  The  law  and  the  prophets  were  until  John;  from  that 
time  the  kingdom  of  God  is  preached,  and  every  one  useth  vio- 
lence towards  it.  And  it  is  easier  for  heaven  and  earth  to  pass, 
than  one  title  of  the  law  to  fall.  Every  one  that  putteth  away 
his  wife  and  marrieth  another  committeth  adultery;  and  he  that 
marrieth  her  that  is  put  away  from  her  husband,  committeth 
adultery. 

There  was  a  certain  rich  man,  who  was  clothed  in  purple  and 
fine  linen,  and  feasted  sumptuously  every  day.  And  there  was 
a  certain  beggar  named  Lazarus,  who  lay  at  his  gate,  full  of 
sores,  desiring  to  be  filled  with  the  crumbs  that  fell  from  the 
rich  man's  table,  and  no  one  did  give  him;  moreover  the  dogs 
came  and  licked  his  sores.  And  it  came  to  pass  that  the  beggar 
died,  and  was  carried  by  the  angels  into  Abraham's  bosom. 
And  the  rich  man  also  died,  and  he  was  buried  in  hell;  and 
lifting  up  his  eyes  when  he  was  in  torments,  he  saw  Abraham 
afar  off,  and  Lazarus  in  his  bosom.  And  he  cried,  and  said, 
Father  Abraham,  have  mercy  on  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  linger  in  water  to  cool   my  tongue;  for  I 

(')  Spend  your  money  in  almsgiving',  and  ye  will  make  friends  of 
the  poor,  and  they  will  plead  for  you  in  the  evil  day,  and  may  obtain 
for  you  grace  and  admission  to  the  eternal  mansions  when  ye  die.  'Who 
are  they  that  shall  have  the  eternal  mansions  but  the  saints  of  God  V 
and  who  are  they  to  lie  received  by  them  but  those  that  have  ministered 
to  their  wants  ';  St.  A.UQUSTIN  (Serm.  cxiii).  Observe  the  next  parable 
is  an  example  of  a  man  who  was  not  received  into  the  eternal  mansions, 
because  he  did  not  Bpend  his  money  prudently  in  providing  for  the 
needs  of  the  poor. 


128  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

am  tormented  in  this  flame.  And  Abraham  said  to  him,  Sou, 
remember  that  thou  didst  receive  good  things  in  thy  lifetime, 
and  likewise  Lazarus  evil  things;  but  now  he  is  comforted,  and 
thou  art  tormented.  And  besides  all  this,  between  us  and  you 
there  is  fixed  a  great  gulf,  so  that  they  who  would  pass  from 
hence  to  you  cannot,  nor  from  thence  come  thither. 

And  lie  said,  Then,  father,  I  beseech  thee  that  thou  wouldst 
send  him  to  my  father's  house;  for  I  have  five  brethren;  that 
he  may  testify  unto  them,  lest  they  also  come  into  this  place  of 
torments.  And  Abraham  said  to  him,  They  have  Moses  and  the 
prophets;  let  them  hear  them.  But  he  said,  No,  father  Abra- 
ham, but  if  one  went  to  them  from  the  dead  they  will  do  pen- 
ance. And  he  said  to  him,  If  they  hear  not  Moses  and  the 
prophets,  neither  will  they  believe  if  one  rise  again  from  the 
dead. 

And  he  said  to  his  disciples,  It  is  impossible  that  scandals 
should  not  come;  but  woe  to  him  through  whom  they  come. 
It  were  better  for  him  that  a  mill-stone  were  hanged  about  his 
neck,  and  he  cast  into  the  sea,  than  that  he  should  scandalize 
one  of  these  little  ones.  Take  heed  to  yourselves.  If  thy 
brother  sin  against  thee,  reprove  him;  and  if  he  do  penance, 
forgive  him.  And  if  he  sin  against  thee  seven  times  in  a  day, 
and  seven  times  iu  a  day  be  converted  unto  thee,  saying,  1  re- 
pent, forgive  him. 

And  the  Apostles  said  to  the  Lord,  increase  our  faith.  And 
tin'  Lord  said.  If  ye  had  faith  like  to  a  grain  of  mustard-seed, 
ye  might  say  to  this  mulberry-tree,  Be  thou  rooted  up,  and  he 
thou  transplanted  into  the  sea:  and  it  would  obey  you. 

But  which  of  you,  having  a  servant  ploughing  or  feeding 
eat  tie,  will  say  to  him,  when  he  has  come  from  the  field,  imme- 
diately go,  sit  down  to  meat;  and  will  not  rather  say  to  him. 
Make  ready  my  supper,  and  gird  thyself,  and  serve  me  whilst  1 
eat  and  drink,  and  afterwards  thou  shalt  eat  and  drink  ?  Loth 
he  thank  that  Bervanl  for  doing  the  things  which  is  commanded 
him  ?  I  think  Dot.  So  ye  also,  when  ye  shall  have  done  all 
these  things  that  are  commanded  you,  say.  We  are  unprofitable 
servants:  we  have  done  thai  which  we  ought  to  do." 


A    HISTORY   OF  THE   WORSHir   OF  GOD.  129 

Section  34.    jbsus  leaves  perea  to  go  again  io  bethany, 

WHERE  HE  RAISES  LAZAR1  8.      (John    XI.  1-44). 

"Now  there  was  a  certain  man  sick  named  Lazarus,  of  Beth- 
ania,  of  the  town  of  Mary  and  of  Martha  her  sister.  (And  Mary 
was  she  that  anointed  the  Lord  with  ointment  and  wiped  his 
feet  with  her  hair,  whose  brother  Lazarus  was  sick.)  His  sisters 
therefore  sent  to  him,  saying,  Lord,  behold  he  whom  thou  lovest 
is  sick.  And  Jesue  hearing  it,  said  to  them,  This  sickness  is  not 
unto  death,  but  for  the  glory  of  God,  that  the  Son  of  God  may 
be  glorified  by  it.  Now  Jesus  loved  Martha,  and  her  sister 
Mary,  and  Lazarus.  When  he  had  heard  therefore  that  he  was 
sick,  he  still  remained  in  the  same  place  two  days.  Then  after 
that,   he  said  to  his  disciples,  Let  us  go  into  Judea  again. 

The  disciples  say  to  hini.  Rabbi,  the  Jews  but  now  sought  to 
stone  thee,  and  goest  thou  thither  again  ? 

Jesus  answered,  Are  there  not  twelve  hours  of  the  day  ?  If 
a  man  walk  in  the  day,  he  stumbleth  not,  because  he  seeth  the 
light  of  this  world:  but  if  he  walk  in  the  night,  he  stumbleth, 
because  the  light  is  not  in  him.  These  things  he  said;  and  after 
that  he  said  to  them,  Lazarus  our  friend  sleepeth;  but  I  go  that 
I  may  awake  him  out  of  sleep. 

I  lis  disciples  therefore  said,  Lord,  if  he  sleep,  he  shall  do 
well.  But  Jesus  spake  of  his  death,  and  they  thought  he  spake 
of  the  repose  of  sleep. 

Then  therefore  Jesus  said  to  them  plainly,  Lazarus  is  dead; 
and  I  am  glad  for  your  sakes  that  I  was  not  there,  that  ye  may 
believe.     But  let  us  go  to  him. 

Thomas  therefore,  who  is  called  Didymus,  said  to  his  fellow- 
disciples,  Let  us  also  go,  that  we  may  die  with  him.  Jesus 
therefore  came,  and  found  that  he  had  been  four  days  already  in 
the  grave. 

Now  Bethania  was  near  Jerusalem,  about  fifteen  furlongs  off. 
And  many  of  the  Jews  were  come  to  Martha  and  Mary  to  com- 
fort them  concerning  their  brother.  Martha  therefore,  as  soon 
as  she  heard  that  Jesus  was  come,  went  to  meet  him;  but  Mary 
sat  at  home. 

Martha  therefore  said  to  Jesus,  Lord,  if  thou  hadst  been 
here,  my  brother  had  not  died;  but  now  also  I  know  that  what- 
ever thou  wilt  ask  of  God,  God  will  give  it  thee. 

9  f 


130  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

Jesus  saith  to  her,  Thy  brother  shall  rise  again. 

.Martha  saith  to  him,  I  know  that  he  shall  rise  again  in  the 
resurrection  at  the  last  day. 

Jesus  said  to  her,  I  am  the  resurrection  and  the  life:  he  that 
believeth  in  me,  although  he  be  dead,  shall  live;  and  every  one 
that  liveth,  and  believeth  in  me.  shall  not  die  for  ever.  Believest 
thou  this  ? 

She  saith  to  him,  Yea.  Lord,  I  have  believed  that  thou  art 
Christ,  the  Son  of  the  living  God,  who  art  come  into  this 
world. 

And  when  she  had  said  these  things,  she  went  and  called  her 
sister  Mary  secretly,  saying,  The  Master  is  come,  and  calleth 
for  thee.  She,  as  soon  as  she  heard  this,  riseth  quickly  and 
cometh  to  him;  for  Jesus  was  not  yet  come  into  the  town,  but 
he  was  still  in  that  place  where  Martha  met  him.  The  Jews 
therefore  who  were  with  her  in  the  house  and  comforted  her, 
when  they  saw  Mary,  that  she  rose  up  speedily  and  went  out. 
followed  her,  saying,  She  goeth  to  the  grave  to  weep  there. 
.  When  Mary  therefore  was  come  where  Jesus  was.  seeing  him, 
she  fell  down  at  his  feet,  and  saith  to  him.  Lord,  if  thou  hadst 
been  here,  my  brother  had  not  died. 

Jesus  therefore  when  he  saw  her  weeping,  and  the  Jews  that 
were  come  with  her  weeping,  groaned  in  the  spirit  and  troubled 
himself,  and  said.  Where  have  ye  laid  him  ?  They  say  to  him, 
Lord,  come  and  see.  And  Jesus  wept.  The  .bus  therefore 
said.  Behold  how  he  loved  him.  But  some  of  them  said.  Could 
not  he  that  opened  the  eyes  of  the  man  born  blind  have  caused 
that  this  man  should  not  die  ? 

Jesus  therefore,  again  groaning  in  himself,  cometh  to  the 
sepulchre.  Now  it  was  a  cave,  and  a  stone  was  laid  over  it. 
Jesus  saith.  Take  away  the  stone. 

Martha,  the  sister  of  him  that  was  dead,  saith  to  him.  Lord. 
by  this  time  he  stinketh;  for  he  is  now  of  four  days. 

Jesus  saith  to  her, Did  not  I  say  to  thee,  that  if  thou  believe, 
thou  shalt  see  the  glory  of  God  ? 

They  took  therefore  the  stone  awa\ :  and  Jesus  lifting  up  his 
eyes  said,  Father,  I  give  thee  thanks  that  thou  hast  beard  me: 
and  I  know    that    thou    heaivst    me    always  ;    but    heeause  of  the 

people  who  Btand  about  have  1  said  it.  thai  they  ma\  believe 

that  thou   hast  sent  me. 

When  he  had  said  t  liese  things,  he  cried  with  a  loud  voice, 
Lazarus,  OOme    forth.      And    immediately  he  that  had  been  dead 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  131 

cam*  l..rtli.  bound  feet  and  hands  with  winding  bands;  and  his 
face  was  bound  about  with  a  napkin.  Jesus  said  to  them,  Loose 
him,  and  let  him  go." 

The  history  of  the  resurrection  of  Lazarus  is  read  entire  at 
the  mass  of  the  Friday  before  Passiou  Sunday.  The  church  by 
so  ordering  desires  to  encourage  devout  souls  to  pray  for  sinners, 
since  the  prayers  of  Martha  and  Mary  induced  Him  to  raise 
from  his  grave  Lazarus  who  had  been  dead  four  days.  The 
loud  voice  of  Christ,  Lazarus,  come  forth,  should  go  to  the 
hearts  of  sinners,  however  obdurate  they  may  be. 

A  part  of  the  same  history  is  appointed  to  be  read  at  the  mass 
of  burial  of  the  dead.  "  Thy  brother  shall  rise.  I  am  the 
resurrection  and  the  life."  What  other  words  more  proper  to 
comfort  the  friends  who  surround  the  coffin  and  excite  them  to 
pray  for  the  departed  ? 

One  of  the  most  sweet  rites  of  the  church  is  that  of  the  visit 
to  the  graveyard  by  the  bishop  of  the  diocese  on  the  occasion  of 
his  episcopal  visitation  of  parishes.  After  praying  at  the  altar 
for  the  rest  of  departed  souls,  he  goes  in  procession  to  the  grave- 
yard, and  the  chantors  sing  at  the  same  time: 

"Thou  who  didst  raise  the  dead  Lazarus  from  the  grave:  do 
thou,  0  Lord,  grant  them  rest  and  a  place  of  forgiveness.  Thou 
who  art  to  come  to  judge  the  living  and  the  dead  and  the  world 

by  fire,  do  thou,  0  Lord,  grant  them  rest  and  a  place  of  forgive- 
ness." 

Amongst  other  prayers  at  the  grave  yard,  the  following  is 
sung  generally  at  the  foot  of  the  cross  in  presence  of  the  parish- 
ioners kneeling  about  the  graves  of  their  departed  relatives: 
"Deliver  me,  0  Lord,  from  eternal  death  in  that  awful  day, 
when  the  heavens  and  the  earth  shall  be  shaken,  when  Thou 
shalt  come  to  judge  the  world  by  fire,  etc.  Eternal  rest  grant 
unto  them,  O  Lord,  and  let  perpetual  light  shine  upon  them." 


132  THE   LIFE   OF  JESUS   CHRIST   IN   OUR   CEREMONIES. 

The  remembrance  of  our  Lord  raising  the  widow's  son  at 
Nairn,  and  calling  forth  Lazarus  from  his  grave,  seems  to  be  viv- 
idly present  to  the  mind  and  heart  of  the  church,  whilst  per- 
forming funeral  services  for  their  departed  children. 

Section  35.     the   phariskes,   enraged   at  this   miracle, 

take    counsel    against    jesus. — he    goes    to 

ephraim.     (John  xi.  45-54.) 

"Many  therefore  of  the  Jews  who  were  come  to  Mary  and 
Martha,  and  had  seen  the  things  that  Jesus  did,  believed  in 
him;  but  some  of  them  went  to  the  Pharisees,  and  told  them 
the  things  that  Jesus  had  done.  The  chief  priests  therefore 
and  the  Pharisees  gathered  a  council,  and  said,  What  do  we. 
for  this  man  doth  many  miracles?  If  we  let  him  alone  so,  all 
will  believe  in  him,  and  the  Romans  will  come  and  take  away 
our  place  and  nation. 

But  one  of  them  named  Caiphas,  being  the  high  priest  that 
year,  said  to  them,  Ye  know  nothing  ;  neither  do  ye  consider 
that  it  is  expedient  for  you  that  one  man  should  die  for  the  peo- 
ple, and  that  the  whole  nation  perish  not. 

And  this  he  spake  not  of  himself,  but  being  high  priest  that 
year,  he  prophesied  that  Jesus  should  die  for  the  nation:  and 
not  only  for  the  nation,  but  to  gather  together  in  one  the  chil- 
dren of  God  that  were  dispersed.  From  that  day  therefore  they 
devised  to  put  him  to  death. 

Wherefore  Jesus  walked  no  more  openly  among  the  Jews, 
but  he  went  into  a  country  near  the  desert,  unto  a  city  called 
Ephraim;  and  there  he  abode  with  his  disciples/3 

Section  30.     jests  leaves  ephraim    and    passes    THKOUOB 
SAMARIA. — HE  HEALS   THE  TEX  LEPERS.      (Luke  xvii.  11-19), 

"'And  it  came  to  pass  as  he  was  going  to  .Jerusalem  lie  pass- 
ed through  the  midst  of  Samaria  and   Galilee. 

And  as  lie  entered  into  a  certain  town,  there  met  him  ten 
men  that-  were  Lepers,  who  stood  afar  oil',  and  lifted  up  their 
voice,  saying,  Jesus,  master,  have  mercy  on  as.      Ami  when  he 


A    HISTORY   OF   THE   WORSHIP    OF   GOD.  133 

6aw  them  he  said.  Go,  shew  yourselves  to  the  priests.  And  it 
came  to  pass  as  they  went  they  were  made  clean.  And  one  of 
them,  when  he  saw  that  he  was  made  clean,  went  back,  with  a 
loud  voice  glorifying  God.  And  he  fell  on  his  face  hefore  hie 
feet,  giving  thanks:  and  this  was  a  Samaritan.  And  Jesus 
answering  said.  Were  not  ten  made  clean?  and  where  are  the 
nine?  There  is  no  one  found  to  return  and  give  glory  to  God 
but  this  stranger.  And  he  said  to  him,  Arise,  go  thy  way:  for 
thy  faith  hath  made  thee  whole." 

Section  37.     jesus  speaks  of  the  coming  of  the  kingdom 

of  god.     (Luke  xvii.  20-3*3  ). 

'■And  being  asked  by  the  Pharisees  when  the  kingdom  of  God 
should  come.,  he  answered  them  and  said,  The  kingdom  of  God 
cometh  not  with  observation:  neither  shall  they  say,  Behold 
here,  behold  there;  for  lo,  the  kingdom  of  God  is  within  you. 

And  he  said  to  his  disciples,  The  days  will  come  when  ye  shall 
desire  to  see  one  day  of  the  Son  of  man,  and  ye  shall  not  see  it. 
And  they  will  say  to  you.  See  here,  and  See  there.  Go  ye  not 
after,  nor  follow  them:  for  as  the  lightning  that  lighteneth  from 
uuder  heaven  shineth  unto  the  parts  that  are  under  heaven,  so 
shall  the  Son  of  man  be  in  his  day.  But  first  he  must  suffer 
many  things,  and  be  rejected  by  this  generation. 

And  as  it  came  to  pass  in  the  days  of  Xoe,  so  shall  it  be  also 
in  the  days  of  the  Son  of  man.  They  did  eat  and  drink,  they 
married  wives,  and  were  given  in  marriage,  until  the  day  that 
Noe  entered  into  the  ark.  and  the  flood  came  and  destroyed 
them  all. 

Likewise  as  it  came  to  pass  in  the  days  of  Lot.  they  did  eat 
and  drink,  they  bought  and  sold,  they  planted  and  built.  And 
in  the  day  that  Lot  went  out  of  Sodom  it  rained  fire  and  brim- 
stone from  heaven,  and  destroyed  them  all.  Even  thus  shall  it 
be  in  the  day  when  the  Son  of  man  shall  be  revealed. 

In  that  hour  he  that  shall  be  on  the  house-top,  and  his 
goods  in  the  house,  let  him  not  go  down  to  take  them  away; 
and  he  that  shall  be  in  the  field,  in  like  manner  let  him  not 
return  back. 

Remember  Lot's  wife.  Whosoever  shall  seek  to  save  his  life 
shall  loose  it,  and  whosoever  shall  lose  it  shall  preserve  it. 

I  say  to  you,  In  that  night  there  shall  be  two  men  in  one 
bed;  the  one  shall  be  taken,  and  the  other  shall  be  left,     Two 


134  THE   LIFE    OF   JESUS   CHRIST   IN   OUR   CEREMONIES. 

women  shall  be  grinding  together  ;  the  one  shall  be  taken,  and 
the  other  shall  he  left;  two  men  shall  he  in  the  field;  the  one 
shall  be  taken,  and  the  other  shall  he  left.  And  they  answered 
and  said  unto  him,  Where,  Lord  ? 

And  he  said  to  them,  Wheresoever  the  hody  shall  be,  thither 
will  the  eagles  also  be  gathered  together." 

Section  38.     parables  of  the  unjust  judge,  and  of  the 

PHABISEE  AM)  THE  PUBLICAN.       (Luke  X\ii.   1-14). 

"  And  he  spake  also  a  parable  to  them,  that  we  ought  always 
to  pray,  and  not  to  faint,  saying.  There  was  a  judge  in  a  certain 
city  who  feared  not  God  nor  regarded  man.  And  there  was  a 
certain  widow  in  that  city,  and  she  came  to  him  saying,  Avenge 
me  of  my  adversary.  And  he  would  not  for  a  long  time.  But 
afterwards  he  said  within  himself.  Although  I  fear  not  God  nor 
regard  man,  yet  because  this  widow  is  troublesome  to  me  I  will 
avenge  her,  lest  continually  coining  she  weary  me. 

And  the  Lord  said,  Hear  what  the  unjust  judge  saith.  And 
will  not  God  avenge  his  elect,  who  cry  to  him  day  and  night,  and 
will  he  have  patience  with  regard  to  them?  I  say  to  you  that 
he  will  quickly  avenge  them.  Hut  yet  the  Son  of  man  when  he 
cometh,  shall  he  find,  think  ye,  faith  on  earth  ? 

And  he  spake  also  this  parable  to  some  who  trusted  in  them- 
selves as  just,  and  despised  others.  Two  men  went  up  into  the 
temple  to  pray;  the  one  a  Pharisee,  and  the  other  a  publican. 
The  Pharisee  standing  prayed  thus  with  himself,  0  God,  I  give 
thee  thanks  that  I  am  not  as  the  rest  of  men.  extortioners,  un- 
iust,  adulterers,  as  also  is  this  publican.  I  fast  twice  a  week: 
I  give  tithes  of  all  that  1  possess.  And  the  publican,  standing 
afar  off,  would  not  so  much  as  lift  up  his  eyes  towards  heaven, 
but  struck  his  breast,  saying.  O  God,  he  merciful  to  me  a  sin- 
ner. I  say  to  you.  this  man  went  down  to  his  house  justified 
rather  than  the  other:  because  every  one  that  ezalteth  himself 
shall  be  humbled,  and  he  that  humbleth  himself  shall  he  exalted.*' 

The  striking  of  one's  breast  is  an  act  which  well  symbolizes 

soi-row  for  sin.      We  imitate   the   publican  in  our  public  services 

ami  private  devotions;  for  instance,  when  the  priest  begins  mass 

he  says  the  Oonfiteor-    or  I  confess  to  Almighty  God— striking 

his  breast  at    the  words  "through    n\\  fault."     Then  the  people 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  135 

represented  by  the  server  performs  the  same  act  of  humility. 
\\  henever  in  litanies  approved  by  the  church  we  come  to  the 
words  ••  Lamb  of  God  who  takes t  away  the  sins  of  the  world," 
we  strike  our  breasts,  repeating  at  the  same  time  the  "  Have 
mercy  on  us"  of  the  publican.  Penitents  generally  say  the  Con- 
fiteor  on  their  knees  and  strike  their  breast  immediately  before 
making  their  confession  to  the  priest. 

Section  39.     the   Pharisees  try   to   entrap   jesus   by    a 
question  on  divorce.     (Matt.  xix.  3-11;  Mark  x.  2-12). 

"And  there  came  to  him  the  Pharisees  tempting  him,  and 
saying,  Is  it  lawful  for  a  man  to  put  away  his  wife  for  every 
cause?  But  he  answering  said  to  them,  What  did  Moses  com- 
mand you?  And  they  said,  Moses  permitted  to  write  a  bill  of 
divorce  and  to  put  her  away.  And  Jesus  answering  said  to 
them,  Because  of  the  hardness  of  your  heart  he  wrote  you  that 
precept.  Have  ye  not  read  that  he  who  made  man  from  the 
beginning,  made  them  male  and  female?  and  he  said,  For  this 
cause  shall  a  man  leave  father  and  mother,  and  shall  cleave  to  his 
wife,  and  they  two  shall  be  in  one  flesh.  Therefore  now  they 
are  not  two,  but  one  flesh.  What  therefore  God  hath  joined  to- 
gether let  not  man  put  assunder. 

They  say  to  him,  Why  then  did  Moses  command  to  give  a 
bill  of  divorce,  and  to  put  her  away?  He  saith  unto  them,  Be- 
cause Moses,  by  reason  of  the  hardness  of  your  hearts,  suffered 
you  to  put  away  your  wives;  but  from  the  beginning  it  was 
not  so. 

And  I  say  to  you.  that  whosoever  shall  put  away  his  wife 
except  it  be  for  fornication,  and  shall  marry  another,  commit- 
teth  adultery;  and  he  that  shall  many  her  that  is  put  away. 
eommitteth  adultery. 

And  in  the  house  again  his  disciples  asked  him  concerning 
the  same  thing.  And  he  saith  to  them.  Whosoever  shall  put 
away  his  wife  and  marry  another,  eommitteth  adultery  against 
her.  And  if  the  wife  shall  put  away  her  husband  and  be  mar- 
ried to  another,  she  eommitteth  adultery. 

His  disciples  say  to  him,  If  the  case  of  a  man  with  his  wife 
be  so,  it  is  not  expedient  to  marry.      And   he  said   unto  them. 


136  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

All  men  take  not  this  word  but  they  to  whom  it  is  given.  For 
there  are  eunuchs,  that  were  horn  so  from  their  mother's 
womb;  and  there  are  eunuchs,  that  were  made  so  by  men;  and 
there  are  eunuchs,  that  have  made  themselves  eunuchs  for  the 
kingdom  of  heaven.      He  that  can  take,  let  him  take  it." 

Section  40.     little  children  are  brought  to  jesus. — hi: 

lays  his  hands  on  them  and  blesses  them.     (matt. 

xix.  13-15;  Mark  x.  13-16;  Luke  xviii.  15-17). 

"Then  were  little  children  presented  to  him,  that  he  should 
impose  hands  upon  them  and  pray.  And  the  disciples  rebuked 
those  that  brought  them.  And  when  Jesus  saw  them  he  was 
much  displeased,  and  saith  to  them.  Suffer  the  little  children  to 
come  unto  me,  and  forbid  them  not;  for  of  such  is  the  kingdom 
of  God.  Amen  I  say  to  you,  whosoever  shall  not  receive  the 
kingdom  of  God  as  a  little  child,  shall  not  enter  into  it.  And 
embracing  them,  and  laying  his  hands  upon  them,  he  blessed 
them.  And  when  he  had  imposed  his  hands  upon  them  he  de- 
parted from  thence.'' 

The  Roman  Ritual  contains  the  rite  for  the  blessing  of 
children,  in  which  reference  is  made  to  the  words  of  Christ  just 
read,  and  the  priest  is  directed  to  lay  his  hands  upon  them. 
Catholic  readers  after  admiring  the  love  of  Christ  toward  chil- 
dren, will  not  fail  to  notice  that  the  church  has  inherited  the 
spirit  of  her  Master.  Let  them  recall  to  mind  the  baptism  of 
infants,  the  catechiring  of  children,  the  first  communion  ami 
confirmation  of  children,  the  numerous  societies  devoted  to  the 
education  of  children,  the  orphan  asylums,  the  society  of  the 
holy  infancy,  asylums  for  foundlings,  etc,  etc. 

Section  41.     jesus  bids  the  rich  rouNG  buleb  give  up  his 

POSSESSIONS    AND    I'oi, low    HIM.— THE    DISCO UB8B    OS 

BIOHES.     (Matt.    xix.    L6-26:   Mark  x.  17-27; 

Luke   xviii.  IS--.';  |. 

"Ami  when  he  was  gone    forth  into   the  \v;iv,  a  certain    man 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  137 

running  up,  and  kneeling  before  him,  asked  him,  (rood  master, 
what  good  shall  I  do  that  I  may  have  life  everlasting? 

And  Jesua  said  to  him.  Why  callest  thou  me  good  ?  (') 
None  is  good  but  God  alone.  But  if  thou  wilt  enter  into  life, 
keep  the  commandments.  He  said  to  him,  Which  ?  Jesus 
said.  Thou  shalt  do  no  murder;  Thou  shalt  not  commit  adul- 
tery; Thou  shalt  not  steal:  Thou  shalt  not  bear  false  witness; 
Honour  thy  father  and  thy  mother;  Thou  shalt  love  thy  neigh- 
bour as  thyself. 

But  he  answering  said  to  him.  Master,  all  these  things  have 
I  observed  from  my  youth.  What  is  yet  wanting  to  me  ?  And 
Jesus  looking  on  him  loved  him,  and  said  to  him,  One  thing  is 
wanting  unto  thee:  if  thou  wilt  he  perfect,  go,  sell  whatsoever 
thou  hast,  and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven,  and  come,  follow  me.  And  when  the  young  man  had 
heard  this  word,  he  went  away  sad;  for  he  had  great  possessions. 

And  Jesus,  seeing  him  become  sorrowful,  said  to  his  dis- 
ciples. How  hardly  shall  they  that  have  riches  enter  into  the 
kingdom  of  God  !  And  the  disciples  were  astonished  at  his 
words.  But  Jesus  again  answering  saith  to  them,  Children, 
how  hard  is  it  for  them  that  trust  in  riches  to  enter  into  the 
kingdom  of  God  !  It  is  easier  for  a  camel  to  pass  through  the 
eye  of  a  needle,  than  for  a  rich  man  to  enter  into  the  kingdom 
of  God.  And  they  wondered  the  more,  saying  among  them- 
selves. Who  then  can  be  saved  ?  And  Jesus  looking  on  them 
saith,  With  men  it  is  impossible,  but  not  with  God.(2)  For  all 
things  are  possible  with  God.'' 

(l)  Our  Lord  takes  the  word  out  of  the  mouth  of  the  ruler.  He 
would  seem  to  say,  'Good,  you  call  me,  but  why?  Because  you  think 
me  a  teacher  sent  from  God;  hut  were  I  no  more  this  I  could  not  lie 
good  in  the  highest  way.  God  alone  is  the  absolute  Good — the  Good  by 
himself  and  in  himself;  and  if  you  acknowledge  me  to  be  good  in  this 
way,  you  must  believe  me  to  be  God.' 

C2)  By  grace  the  rich  can  be  preserved  from  excessive  attachment  to 
their  wealth  and  from  its  abuse.     Abp.  Kenrick, 


138        the  life  of  jesus  christ  in  our  ceremonies. 

Section  42.     jesus  speaks  of  the  reward  of  those  that 
leave  all  for  his  sake. — the  parable  of  the  la- 
BOURERS IN  THE   VINEYARD.       (Matt.  xix.  27- 

30,    xx.    1-16;   Luke   xviii.    28-30: 
Mark  x.  28-31). 

"Then  Peter  answering  said  to  him,  Behold,  we  have  left  all 
things  and  have  followed  thee;  what  therefore  shall  we  have  ? 
And  Jesus  said  to  them,  Amen  I  say  to  you,  that  ye  who  have 
followed  me,  in  the  regeneration,  when  the  8011  of  man  shall  sit 
on  the  seat  of  his  majesty,  ye  also  shall  sit  on  twelve  seats, 
judging  the  twelve  tribes  of  Israel.  Amen  I  say  to  you.  there- 
is  no  man  that  hath  left  house,  or  parents,  or  brethren,  or  wife, 
or  children,  for  the  kingdom  of  God's  sake,  who  shall  not  re- 
ceive much  more  in  this  present  time,  houses,  and  brethren, 
and  sisters,  and  mothers,  and  children,  and  lands,  with  persecu- 
tions; and  in  the  world  to  come  life  everlasting. 

But  many  that  are  first,  shall  be  last,  and  the  last  first.  The 
kingdom  of  heaven  is  like  to  a  householder,  who  went  out  early 
in  the  morning  to  hire  labourers  into  his  vineyard.  And  having 
agreed  with  the  labourers  for  a  penny  a  day,  he  sent  them  into 
his  vineyard.  And  going  out  about  the  third  hour,(')  he 
saw  others  standing  in  the  market-place  idle;  and  he  said  to 
them.  Go  ye  also  into  my  vineyard,  and  I  will  give  you  what 
shall  be  just.  And  they  went  their  way.  And  again  he  went 
out  about  the  sixth  and  the  ninth  hour,  and  did  in  like  man- 
ner. But  about  the  eleventh  hour  he  went  out  and  found  others 
standing,  and  he  saith  to  them,  Why  stand  you  here  all  the  day 
idle?  They  say  to  him,  Because  no  man  hath  hired  us.  He 
saith  to  them.  Go  ye  also  into  my  vineyard. 

And  when  evening  was  come,  the  lord  of  the  vineyard  saith 
to  his  steward.  Call  the  labourers,  and  pay  them  their  hire,  be- 
ginning from  the  last  even  to  the  first.  When  therefore  they 
were  come,  that  came  about  the  eleventh  hour,  they  received 
every  man  a  penny.  But  when  the  lirst  also  came,  they  thought 
that  they  should  receive  more:  and  they  also  received  every 
man  a   penny.     And    receiving  it    thej  murmured   against  the 

(*)  About  9  o'clock.  The  day  here  alluded  to  was  the  Jews'  day  of 
twelve  hours,  which  began  at  6  in  bhe  morning  and  ended  al  •'■  in  the 
evening,    (See  also  St.  Mark  rv,  35,  B8;  Acts  ii.  15,  in.  I,  \.  !»)■ 


A   HISTORY   OF   THE   WOR8HIF   OF   GOD.  139 

master  of  the  house,  saying,  These  last  have  worked  but  one 
hour,  and  thou  hast  made  them  equal  to  us,  that  have  borne  the 
burden  of  the  day  and  the  heats.  But  he  answering  one  of  them 
said.  Friend,  I  do  thee  no  wrong;  didst  thou  not  agree  with  me 
for  a  penny  ?  Take  what  is  thine,  and  go  thy  way;  I  will  also 
give  to  this  last  even  as  to  thee.  Or,  is  it  not  lawful  for  me  to 
do  what  I  will  ?  is  thine  eye  evil  because  I  am  good  ?  So  shall 
the  last  be  first,  and  the  first  last.  For  many  are  called,  but 
few  chosen." 

Section  -43.     jesus,  ox  the  way  to  Jerusalem,  again  fore- 
tells HIS  PASSION,  DEATH,  AND  RESURRECTION. — THE  AM- 
BITIOUS REQUEST  OF  THE  MOTHER  OF  JAMES  AND  JOHN. 

(Mark  x. 32 -45;  Lukexviii.  31-34:  Matt.  xx.  17-28). 

"And  they  were  in  the  way  going  up  to  Jerusalem.  And 
Jesus  went  before  them:  and  they  were  astonished,  and  follow- 
ing they  were  afraid. 

And  taking  again  the  twelve,  he  began  to  tell  them  the 
things  that  should  befall  him,  and  said  to  them.  Behold  we  go 
up  to  Jerusalem,  and  all  things  that  were  written  by  the  prophets 
concerning  the  Son  of  man  shall  be  accomplished;  and  the  Son 
of  man  shall  be  betrayed  to  the  chief  priests  and  to  the  scribes 
and  elders,  and  they  shall  condemn  him  to  death,  and  shall  de- 
liver him  to  the  Gentiles;  and  they  shall  mock  him,  and  spit  on 
him,  and  scourge  him,  and  kill  him;  and  the  third  day  he  shall 
rise  again.  And  they  understood  none  of  these  things,  and  this 
word  was  hid  from  them,  and  they  understood  not  the  things 
that  were  said. 

Then  came  to  him  the  mother  of  the  sons  of  Zebedee  with 
her  sons,  adoring  and  asking  something  of  him.  And  he  said  to 
her.  What  wilt  thou?  She  said  to  him,  Say  that  these  my  two 
sons  may  sit,  the  one  on  thy  right  hand,  the  other  on  thy  left, in 
thy  kingdom.  And  Jesus  said  to  them.  Ye  know  not  what  ye 
ask.  Can  ye  drink  of  the  chalice  that  I  drink  of,  or  be  baptised 
with  the  baptism  wherewith  1  am  baptised?  But  they  said  to 
him.  We  can.  And  Jesus  saith  to  them,  Ye  shall  indeed  drink 
of  the  chalice  that  1  drink  of,  and  with  the  baptism  wherewith  I 
am  baptised  ye  shall  be  baptised;  but  to  sit  on  my  right  hand  or 
left,  is  not  mine  to  give  to  you,  but  to  them  for  whom  it  is  pre- 
pared by  my  Father. 


140  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

And  the  ten  hearing  it,  began  to  be  much  displeased  at 
James  and  John;  but  Jesus  calling  them,  saith  to  them.  Ye 
know  that  they  who  seem  to  rule  over  the  Gentiles,  lord  it  over 
them;  and  their  princes  have  power  over  them;  but  it  shall  not 
be  so  among  you;  but  whosoever  will  be  the  greater  let  him  be 
your  minister,  and  he  that  will  be  first  among  you.  shall  be  yonr 
servant,  even  as  the  Son  of  man  is  not  come  to  be  ministered 
unto,  but  to  minister,  and  to  give  his  life  a  redemption  for 
many. " 

Section  44.     oub  lord  heals  a  blind  max,    enters  jeri- 

cho,  and  abides  at  the  house  of  zacheu8. 

(Luke  xviii.  35-43,  xix.   1-10). 

"Now  it  came  to  pass  when  he  drew  nigh  to  Jericho,  a  certain 
blind  man  sat  by  the  wayside  begging.  And  when  he  heard  the 
multitude  passing  by  he  asked  what  this  meant.  And  they 
tolil  him  that  Jesus  of"  Nazareth  was  passing  by.  And  he  cried 
out  saying,  Jesus,  son  of  David,  have  mercy  on  me.  And  they 
that  went  before,  rebuked  him,  that  he  should  hold  his  peace. 
But  he  cried  out  much  more,  son  of  David,  have  mercy  on  me. 
And  Jesus  standing  commanded  him  to  be  brought  unto  him. 
And  when  lie  was  near  he  asked  him.  saying.  What  wilt  thou 
that  I  do  to  thee?  Hut  he  said,  Lord,  that  I  may  see.  And 
Jesus  said  to  him,  Receive  thy  sight;  thy  faith  hath  made 
thee  whole.  And  immediately  he  saw  and  followed  him,  glori- 
fying (iod.  And  all  the  people,  when  they  saw  it,  gave  praise 
to  God. 

And  entering  in  he  walked  through  Jericho.  And  behold, 
there  was  a  man  named  Zacheus,  who  was  the  chief  of  the  pub- 
licans; and  he  was  rich.  And  he  sought  to  see  Jesus  who  he 
was.  and  he  could  not  for  the  crowd,  because  he  was  low  of 
stature;  and  running  before,  he  climbed  up  into  a  syeamore- 
tree  that  he  might  see  him:  for  he  was  to  pass  that  way.  And 
when  Jesus  was  come  to  the  place,  Looking  up  he  saw  him.  and 
Baid  to  him,  Zacheus,  make  haste  and  eoiue    down:    for   this  day 

I  mn-t  abide  in  thy  house.     And  he  made  haste  and  came  down, 

and   received   him   with  joy. 

And  when  all  saw  it.  they  murmured,  saying  that  he  was 
gone  to  be  a  guest  with  a  man    that    was  a  sinner.      Hut  Zaeheus 

standing  said  to  the  Lord.  Behold,  Lord,  the  half  of  my  goods  I 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  141 

give  to  the  poor;  and  if  I  have    wronged  any  man  of  anything,  I 
restore  him  four-fold.    Jesus  said  to  him,  This  day  is  salvation 

come  to  this  house,  because  he  also  is  a  son  of  Abraham;  for  the 

Son  <>(  man  has  come  to  seek  and  to  save  that  which  was  lost." 

As  a  church  edifice  becomes  the  house  of  Hod  through  the 
rite  of  its  consecration,  the  church  on  that  occasion  has  the  action 
of  Zacheus  sang  during  the  mass,  as  if  it  were  to  say,  "Zacheus 
make  haste  and  come  down,"  think  of  the  honor  conferred  upon 
you.  I  have  chosen  this  place,  I  have  come  to  bring  you  salva- 
tion. 

Section  4f>.     the  parable  of  the  POUNDS.(Lukexix.  11-27). 

"As  they  were  hearing  these  things,  he  added  and  spake  a 
parable,  because  he  was  nigh  to  Jerusalem,  and  because  they 
thought  that  the  kingdom  of  God  should  immediately  be  man- 
ifested. He  said  therefore,  A  certain  nobleman  went  into  a  far 
country  to  receive  for  himself  a  kingdom,  and  to  return;  and 
calling  his  ten  servants,  he  gave  them  ten  pounds,  and  said  to 
them,  Trade  till  I  come.  But  his  citizens  hated  him,  and  sent 
an  embassage  after  him,  saying,  We  will  not  have  this  man  to 
reign  over  us. 

And  it  came  to  pass  that  he  returned,  having  received  the 
kingdom;  and  he  commanded  his  servants  to  be  called  to  whom 
he  had  given  the  money,  that  he  might  know  how  much  every 
man  had  gained  by  trading.  And  the  first  came  saying.  Lord, 
thy  pound  hath  gained  ten  pounds.  And  he  said  to  him,  Well 
done,  thou  good  servant;  because  thou  hast  been  faithful  in  a 
little,  thou  shalt  have  power  over  ten  cities.  And  the  secoud 
came  saying.  Lord,  thy  pound  hath  gained  five  pounds.  And 
he  said  to  him,  Be  thou  also  over  five  cities.  And  another  came 
saying,  Lord,  behold,  here  is  thy  pound,  which  I  have  kept  laid 
up  in  a  napkin;  for  I  feared  thee;  because  thou  art  an  austere 
man;  thou  takest  up  what  thou  didst  not  lay  down,  and  thou 
reapest  that  which  thou  didst  not  sow.  He  saith  to  him,  out  of 
thy  own  mouth  I  judge  thee,  thou  wicked  servant.  Thou  knew- 
est  that  I  was  an  austere  man,  taking  up  what  I  laid  not  down, 
and  reaping  that  which  1  did  not  sow.  And  why,  then,  didst 
thou  not  give  my  money  into  the  bank,  that  at  my  coming  I 
might  have  exacted  it  with  usury'''     And   he  said   to  them  that 


142  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

stood  by.  Take  the  pound  away  from  him.  and  gi\<-  it  to  him 
that  hath  ten  pounds.  And  they  said  to  him,  Lord,  be  hath 
ten  pounds.  .But  I  say  to  you.  that  to  every  one  that  hath  shall 
be  given,  and  he  shall  abound;  and  from  him  that  hath  not, 
even  that  which  he  hath  shall  be  taken  from  him.  But  as  for 
those  my  enemies,  who  would  not  have  me  reign  over  them, 
bring  them  hither,  and  kill  them  before  me." 

Section  46.     jesus  restores   sight   to   bartimeus. 
(Mark  x.  46-52). 

"And  as  he  went  out  of  Jericho  with  his  disciples,  and  a 
very  great  multitude,  Bartimeus  the  blind  man,  the  son  of  Tim- 
eus,  sat  by  the  wayside  begging.  And  when  he  had  heard  that 
it  was  Jesus  of  Nazareth,  he  began  to  cry  out  and  to  say,  Jesus, 
son  of  David,  have  mercy  on  me.  And  many  rebuked  him,  that 
he  might  hold  his  peace;  but  he  cried  a  great  deal  the  more,  Son 
of  David,  have  mercy  on  me. 

And  Jesus  standing  still  commanded  him  to  be  called.  And 
they  called  the  blind  man,  saying  to  him,  Be  of  better  comfort: 
arise,  he  calleth  thee.  And  he  casting  off  his  garment  leaped  up, 
and  came  to  him. 

And  Jesus  answering  said  to  him,  What  wilt  thou  that  T 
should  do  to  thee?  And  the  blind  man  said  to  him,  Kabboni, 
that  I  may  see. 

And  Jesus  &aith  to  him,  Go  thy  way.  thy  faith  hath  made 
thee  whole.  And  immediately  he  saw.  and  followed  him  on  the 
way." 


Section  47.     jesus    arrives    at    bethany    ok    the   sixth 
day  before  the  pasch.     (John  xi.  55,  xii.  I). 

FRIDAY   AFTER  SUNSET, — THE  HEOIN'N'ING  OF  THE  SEVENTH    1'A^ 
OF  THE  W  BEE,  tin:  \  I  Nl'li    oi      mm\. 
(John  xi.  55,  56,  xii.  1). 

"And  the  pasch  of  the  -bus  was  at  hand:  and  many  from  the 
country  went  up  to  Jerusalem  before  the  pasch  to  purifj  them- 
Belves.     They  sought,  therefore,  for  Jesus;  and  they  discoursed 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  143 

one  with  another;  standing  in  the  temple,  What  think  ye  that 
lie  is  not  come  to  the  festival  day?  And  the  chief  priests  and 
the  Pharisees  had  given  a  commandment,  that  if  any  man  knew 

when1  lie  Mas,  he  should  tell,  that  they  might  apprehend  him. 

Jesus,  therefore,  six  days  before  the  pasch,  came  to  Bethany, 
\\  line  Lazarus  had  heen  dead,  whom  Jesus  raised  to  life.*' 


SECTION   49.       JESUS  SUPS    WITH    SIMON    THE    LEPER,    LAZARUS, 

MARTHA,      AND      MARY        BEING       PRESENT.  —  MARY 

ANOINTS    HIM    WITH    PRECIOUS    OINTMENT. 

(John  xii.    2-11;     Mark    xiv.     3-9; 
Matt.  xxvi.  6-13). 

"And  they  made  him  a  supper  there  at  the  house  of  Simon 
the  leper;  and  Martha  served;  but  Lazarus  was  one  of  them  that 
were  at  the  table  with  him.  Mary  therefore  took  a  pound  of 
ointment  of  right  spikenard,  of  great  price,  and  anointed  the 
feet  of  Jesus,  and  wiped  his  feet  with  her  hair;  and  the  house 
was  filled  with  the  odour  of  the  ointment. 

Then  one  of  the  disciples,  Judas  Iscariot,  he  that  was  about 
to  betray  him,  said.  Why  was  not  this  ointment  sold  for  three 
hundred  pence,  and  given  to  the  poor?  Now  this  he  said,  not 
that  he  cared  for  the  poor,  but  because  he  was  a  thief,  and  hav- 
ing the  purse,  carried  the  things  that  were  put  therein.  Jesus 
therefore  said,  Let  her  alone,  why  do  ye  molest  her?  She  bath 
wrought  a  good  work  on  me.  For  the  poor  ye  have  always  with  you, 
and  whensoever  ye  will,  ye  may  do  them  good;  but  me'  ye  have 
not  always.  What  she  had,  she  hath  done;  she  is  come  before- 
hand to  anoint  my  body  for  the  burial.  Amen  I  say  to  you, 
wheresoever  this  gospel  shall  be  preached  in  the  whole  world, 
that  also  which  she  hath  done  shall  be  told  for  a  memorial  of 
her. 

A  great  multitude  therefore  of  the  Jews  knew  that  he  was 
there,  and  they  came  not  for  Jesus'  sake  only,  but  that  they 
might  see  Lazarus,  whom  he  bad  raised  from  the  dead.  But 
the  chief  priests  thought  to  kill  Lazarus  also,  because  many  of 
the  Jews  by  reason  of  him  went  away  and  believed  in  Jesus." 


144  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

CHAPTER  VII. 

THE  EVENTS  OF  HOLY  WEEK. 
INTRODUCTION. 

The  last  week  of  lent  is  called  in  the  language  of  the  church 
the  Holy  or  Great  week,  chiefly  because  during  this  week  we 
commemorate  the  sufferings  of  our  Lord,  His  death  on  the  cross 
and  His  resurrection,  by  which  He  wrought  our  redemption.  It 
also  well  deserves  the  name  of  Holy  week  because  it  is  the  time 
when  the  church  brings  forth  children  to  her  spouse  by  bap- 
tism, reconciles  sinners  to  Him  by  penance,  consecrates  ministers 
for  His  altar  and  invites  all  the  faithful  to  His  table,  there  to  be 
fed  with  the  same  body  which  was  slain  for  them.  Moreover 
we  see  that  at  this  time  she  also  blesses  elements  used  in  her 
greatest  mysteries — viz.,  the  water  for  baptism,  the  fire  and  in- 
cense, the  oils  for  baptism,  extreme  unction,  confirmation, 
ordination,  consecration  of  bishops,  dedication  of  churches,  etc. 

Section  1.    Sunday,  the  first  day  of  the  week,  the  tenth 

OF  NT8AN. — JESUS  ENTERS  JERUSALEM   IN  TRIUMPH. 

(John  xii.  12-14;  Matt.  xxi.  1-11;  Mark  xi. 

1-11;  Luke  xix.  29-44). 

"And  on  the  next  day  a  greaf  multitude  that  was  come  to  the 
festhal  day,  when  they  had  heard  that  Jesus  was  coining  to 
Jerusalem,  took  branches  of  palm-trees,  and  went  forth  to  meet 
him,  and  cried,  Ilosanna,  blessed  is  he  that  comcth  in  the  name 
of  the  Lord,  the  king  of  Israel. 

And  when  they  drew  nigh  to  Jerusalem,  and  wiiv  come  to 
Bethphage,  unto  Mount  Olivet,  then  Jesus  sent  two  disciples, 
saying  to  them,  Go  ye  into  the  village  that  is  over  against  yen. 
and  immediately  ye  shall  find  an  ass  tied  and  a  colt  with  her; 
loose  them  and  bring  them  to  me.  And  if  any  man  shall  sa\ 
anything  to  you,  say  ye,  that  the  Lord  hath  need  of  them,  and 
forthwith    he    will    let    them   go.      Now   all  t  his  was  done  that  it 


A    HI8T0RT   OF   THE    WORSHIP    OF   GOD.  145 

might  be  fulfilled  which  was  written  by  the  prophet,  saying, 
Tell  ye  the  daughter  of  2%on,  Behold,  thy  King  cometh  to  thee, 
meek,  and  sitting  upon  an  ass,  and  a  colt  the  foal  of  her  that  is 
used  to  the  yoke.  (Zach.  ix.  9).  And  the  disciples  going,  did  as 
Jesus  commanded  them. 

And  going  their  way  they  found  the  colt  tied  before  the 
gate  without  in  the  meeting  of  two  ways,  and  they  loose  him. 
And  as  they  were  loosing  the  colt,  the  owners  thereof  said  to 
them,  Why  loose  ye  the  colt  ?  But  they  said,  Because  the  Lord 
hath  need  of  him.  And  they  brought  him  to  Jesus.  And  cast- 
ing their  garments  on  the  colt,  they  set  Jesus  thereon.  And  as 
he  went,  they  spread  their  clothes  underneath  in  the  way.  And 
many  spread  their  garments  in  the  way;  and  others  cut  down 
boughs  from  the  trees  and  strewed  them  in  the  way. 

These  things  his  disciples  did  not  know  at  the  first;  but 
when  Jesus  was  glorified,  theu  remembered  they  that  these 
things  were  written  of  him,  and  that  they  had  done  these  things 
unto  him. 

'The  multitude  therefore  gave  testimony  which  was  with 
him  when  he  called  Lazarus  out  of  the  grave,  and  raised  him 
from  the  dead.  For  which  reason  also  the  people  came  to  meet 
him,  because  they  heard  that  he  had  done  this  miracle.  The 
Pharisees  therefore  said  among  themselves,  Do  ye  see  that  we 
prevail  nothing  ?  behold,  the  whole  world  is  gone  after  him. 

And  they  that  went  before,  and  they  that  followed,  cried, 
saying,  Hosanna,  blessed  is  he  that  cometh  in  the  name  of  the 
Lord.  Blessed  be  the  kingdom  of  our  father  David  that 
cometh.     Hosanna  in  the  highest. 

And  when  he  was  come  nigh  even  now  at  the  descent  of 
Mount  Olivet,  the  whole  multitude  of  his  disciples  began  with 
joy  to  praise  God  with  a  loud  voice  for  all  the  mighty  works 
that  they  had  seen,  saying,  Blessed  be  the  King  that  cometh  in 
the  name  of  the  Lord:  peace  in  heaven  and  glory  in  the  highest. 

And  some  of  the  Pharisees  from  amongst  the  multitude  said 
to  him,  Master,  rebuke  thy  disciples.  And  he  said  to  them,  I 
say  to  you,  if  these  shall  hold  their  peace,  the  stones  will  cry 
out. 

And  when  he  drew  near,  seeing  the  city,  he  wept  over  it, 
saying,  If  thou  also  hadst  known,  and  that  in  this  thy  day,  the 
things  that  are  to  thy  peace, — but  now  they  are  hidden  from 
thine  eyes.     For  the  days  shall  come  upon  thee,  and  thy  enemies 

iot 


1-AG         THE   LIFE   OF   JESUS    CHRIST   IN   OUR   CEREMONIES. 

shall  cast  a  trench  about  thee,  and  compass  thee  round,  and 
straiten  thee  on  every  side,  and  beat  thee  flat  to  the  ground, 
and  thy  children  who  are  in  thee;  and  they  shall  Dot  leave  in 
thee  a  stone  upon  a  stone,  because  thou  hast  not  known  the 
time  of  thy  visitation. (') 

And  when  he  was  come  into  Jerusalem,  the  whole  city  was 
moved,  saying,  Who  is  this  ?  And  the  people  said,  This  is 
Jesus,  the  prophet  from  Nazareth  of  Galilee.  And  he  entered 
into  tl*e  temple;  and  having  viewed  all  things  round  about, 
when  now  the  eventide  was  come,  he  went  out  to  Bethany  with 
the  twelve.'' 

Bethanj  was  two  miles  only  from  Jerusalem;  the  most  direct 
route  from  one  city  to  the  other  being  through  Bethphage  (the 
house  of  figs),  on  the  eastern  slope  of  Mount  Olivet,  across  the 
same  mountain  to  the  brook  of  Cedron,  and  thence  to  the  walls 
of  the  great  city.  It  is  in  memory  of  this  triumph  that  palms 
are  blessed  and  distributed,  and  carried  in  solemn  procession  on 
Palm  Sunday  by  the  faithful  who  hold  them  in  their  hands 
whilst  the  history  of  the  passion  is  read  from  St.  Mathieu'e 
gospel,  to  signify  they  are  to  partake  of  the  triumph  of  Jesus 
Christ  by  virtue  of  His  passion  and  death. 

We  may  also  observe  that  Christ  enters  into  Jerusalem  on  a 
day  that  answers  to  the  tenth  of  the  moon,  when  the  Jews 
brought  the  lambs  that  were  to  be  killed  and  eaten  on  the  pass- 
over,  to  their  bouses,  (Ex.  xxii.)  in  memory  of  their  deliver- 
ance from  the  slavery  of  Egypt,  and  of  their  entrance  into  the 
land  of  promise,  by  their  miraculous  passage  through  the  Bed 
Sea.  Hence  in  the  procession  of  this  day,  the  door  of  the 
church  is  opened  when  knocked  at  with  the  stem  i<(  the  cross, 
signifying  not  only  the  triumphant  entry  into  Jerusalem,  but 

(')  The  details  of  iliis  prophecy  were  remarkablj  Fulfilled  in  the 
taking  of  Jerusalem  by  the  Romans.  Titus  built  first  a  mound,  and 
then  a  wall  round  the  city.  During  the  taking  of  the  city  the  massacre 
was  frightful;  above  a  million  of  Jewa  perished.  Jerusalem  wraa  Lev- 
elled w  iili  the  soil,  ami  Its  walls,  with  the  exception  of  a  small  portion 
to  the  w  est .  were  demolished. 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  147 

also  that  the  gates  of  the  celestial  city,  were  opened  for  us  by 
Jesus  Christ,  the  true  paschal  lamb  who  died  on  the  cross  to 
redeem  us  from  the  slavery  of  sin. 

Section  2.    the  cursing  of  the  fruitless  fig-tree. — jesus 

cleanses  the  temple  for  the  second  time. 

(Mark  xi.  12-1!);  Matt.  xxi.  19,  20). 

THE  BECOND   DAY  OF  THE  WEEK,  THE  ELEVENTH  OF  NISAN. 

"And  the  next  day  when  they  came  out  from  Bethany  he  was 
hungry.  And  when  he  had  seen  afar  off  a  fig-tree  having 
leaves,  he  came,  if  haply  he  might  find  anything  on  it.  And 
when  lie  was  come  to  it,  he  found  nothing  but  leaves.  For  it 
was  not  the  time  for  figs.  And  answering,  he  said  to  it,  May  no 
man  hereafter  eat  fruit  of  thee  for  ever.  And  his  disciples  heard 
it.  And  immediately  the  fig-tree  withered  away.  And  the 
disciples  seeing  it  wondered,  saying,  How  is  it  immediately 
withered  away  F 

And  they  come  to  Jerusalem;  and  Jesus  went  into  the  temple 
of  God,  and  cast  out  all  them  that  sold  and  bought  in  the  tem- 
ple, and  overthrew  the  tables  of  the  money-changers,  and  the 
chairs  of  them  that  sold  doves,  and  he  suffered  not  that  any 
man  should  carry  a  vessel  through  the  temple.  And  he  taught, 
saying  to  them,  Is  it  not  written,  My  house  shall  be  called  the 
house  of  prayer  to  all  nations  (Isaias  lvi.  7);  but  ye  have  made 
it  a  den  of  thieves.  Which  when  the  chief  priests  and  scribes 
had  heard,  they  sought  how  they  might  destroy  him;  for  they 
feared  him  because  the  whole  people  was  in  admiration  at  his 
doctrine. 

And  there  came  to  him  the  blind  and  the  lame  in  the  temple; 
and  he  healed  them.  And  the  chief  priests  and  scribes  seeing 
the  wonderful  things  that  he  did,  and  the  children  crying  in 
the  temple,  and  saying,  Hosanna  to  the  son  of  David,  were 
moved  with  indignation,  and  said  to  him,  llearest  thou  what 
these  say  ?  and  Jesus  said  to  them,  Yea,  have  ye  never  read, 
Out  of  the  mouth  of  infants  and  of  sucklings  thou  hast  perfecti  d 
praise?  (Ps.  viii.  3).  And  when  the  evening  was  come  he  went 
forth  out  of  the  city." 


148      the  life  of  jesus  christ  in  our  ceremonies. 

Section  3.     the  next  morning  jesus  returns  frombethany 

to  jerusalem.  and  discourses  by  the  way. 

(Mark  xi.  20-26;  Matt.  xxi.  21). 

THE  THIRD  DAY  OF  THE  WEEK,  THE  TWELFTH  OF  NTSAN. 

"And  when  they  passed  by  in  the  morning,  they  saw  the  fig- 
tree  dried  up  from  the  roots.  And  Peter  remembering,  said  to 
him,  Rabbi,  behold  the  fig-tree  which  thou  didst  curse  is 
withered  away.  And  Jesus  answered  and  said  to  them,  Have 
the  faith  of  God.  Amen  I  say  to  you,  that  whosoever  shall  say 
to  this  mountain,  Be  thou  removed  and  be  cast  into  the  sea, 
and  shall  not  stagger  in  his  heart,  but  believe  that  whatsoever 
he  saith  shall  be  done,  it  shall  be  done  unto  him.  Therefore  I 
say  unto  you,  all  things  whatsoever  ye  ask  when  ye  pray,  believe 
that  ye  shall  receive,  and  they  shall  come  unto  you.  And  when 
ye  shall  stand  to  pray,  forgive,  if  ye  have  aught  against  any  man, 
that  your  father  also,  who  is  in  heaven,  may  forgive  you  your 
sins;  but  if  ye  will  not  forgive,  neither  will  your  Father,  that 
is  in  heaven,  forgive  you  your  sins." 

Section  4.     jesus  enters  the  temple. — his  authority   is 

questioned.     (Mark  xi.  27-33;  Luke  xx.  1-8; 

Matt.  xxi.  23-27). 

"  And  they  come  again  to  Jerusalem;  and  when  he  was  walk- 
ing in  the  temple,  there  come  to  him  the  chief  priests  and  the 
scribes  and  the  elders,  and  they  say  to  him,  By  what  authority 
dost  thou  these  things  ?  and  who  hath  given  thee  this  authority 
that  thou  shouldst  do  these  things  ?  And  Jesus  answering,  said 
to  them,  I  will  also  ask  you  one  word;  answer  ye  me,  and  I  will 
tell  you  by  what  authority  I  do  these  things.  The  baptism  of 
John,  was  it  from  heaven,  or  from  men  ?  But  they  thought 
with  themselves,  saying.  If  we  say  from  heaven,  he  will  6ay, 
Why  then  did  ye  not  believe  him  ?  If  we  say.  Prom  men,  WQ 
fear    the    people,   that    the   whole    people  will   stone   us;   for  they 

are  pursuadea  that  John  was  a  prophet.     And  answering  Jesus, 

they  said,  We    know    not.      And   Jesus  answering  saith  to  them, 
Neither  do  I  tell  you  by  what  authority  1  d<>  these  things." 


a  history  of  the  worship  of  god.  149 

Section  5.     jesus  speaks  against  the  chief  priests  and 

scrip.es. — the  parables  of  the  two  sons,  ov  the  wicked 

husbandmen,  and  of  the  mabbiage  of  the 

king's  son.     (Matt.  xxi.  28-46,  xxi.  1-14; 

Luke  xx.  9-19;  Mark  xii.  1-12). 

"But  what  think  ye?  A  certain  man  had  two  sons;  and 
coming  to  the  first,  he  said,  Son,  go  work  to-day  in  myineyard. 
And  lie  answering  said,  I  will  not;  but  afterwards,  beir  v  moved 
with  repentance,  he  went.  And  coming  to  the  other,  he  said 
in  like  manner  ;  and  he  answering  said,  I  go,  sir  ;  and  he 
went  not.  Which  of  the  two  did  the  father's  will  ?  They 
say  to  him,  The  first.  Jesus  saith  to  them,  Amen  I  say  to  you, 
that  the  publicans  and  the  harlots  shall  go  into  the  kingdom  of 
God  before  you.  For  John  came  to  you  in  the  way  of  justice, 
and  ye  did  not  believe  him;  but  the  publicans  and  the  harlots, 
believed  him;  but  ye,  seeing  it,  did  not  even  afterwards  repent, 
that  ye  might  believe  him. 

Hear  ye  another  parable.  There  was  a  man,  a  householder, 
who  planted  a  vineyard,  and  made  a  hedge  round  about  it,  and 
dug  in  it  a  press,  and  built  a  tower,  and  let  it  out  to  husband- 
men; and  went  into  a  strange  country.  And  when  the  time  of 
the  fruits  drew  nigh  he  sent  his  servants  to  the  husbandmen, 
that  they  might  receive  the  fruits  thereof;  and  the  husband- 
men, laying  hands  on  his  servants,  beat  one,  and  killed  another, 
and  stoned  another.  Again  he  sent  other  servants  more  than 
the  former;  and  they  did  to  them  in  like  manner;  and  last  of 
all  he  sent  to  them  his  son,  saying,  They  will  reverence  my  son. 
But  the  husbandmen  seeing  the  son,  said  among  themselves, 
This  is  the  heir;  come  let  us  kill  him,  and  we  shall  have  his  in- 
heritance. And  taking  him  they  cast  him  forth  out  of  the  vine- 
yard, and  killed  him.  When  therefore  the  lord  of  the  vineyard 
shall  come,  what  will  he  do  to  those  husbandmen?  They  say 
to  him,  He  will  bring  those  evil  men  to  an  evil  end,  and  will  let 
out  his  vineyard  to  other  husbandmen,  that  shall  render  him 
the  fruit  in  due  season.  And  they  hearing  it,  said,  God  forbid. 
But  he  looking  on  them,  said.  What  is  this  then  that  is  written. 
The  stone  which  the  builders  rejected,  the  same  is  become  the  head 
of  the  corner?  By  the  "Lord  this  has  been  done,  and  it  is  marvel- 
lous in  <>ur  eyes  (Ps.  cxvii.  22).  Therefore  I  say  to  you,  that  the 
kingdom  of  God  shall  be  taken  from  you,  and  shall  be  given  to 


1 50  THE  LIFE  OF  JESUS  CHRIST  IN  OUR   CEREMONIES. 

a  nation  yielding  the  fruits  thereof.  And  whosoever  shall  fall 
on  this  stone  shall  he  hroken;  but  on  whomsoever  it  shall  fall, 
it  shall  grind  him  to  powder. 

And  when  the  chief  priests  and  Pharisees  had  heard  his  par- 
ables, they  knew  that  lie  spake  of  them.  But  seeking  to  lay 
hands  on  him  they  feared  the  multitudes,  because  they  took 
him  for  a  prophet. 

And  Jesus  answering  spake  again  to  them  in  parables,  Bay- 
ing, The  kingdom  of  heaven  is  likened  to  a  king,  who  made  a 
marriage  for  his  son.  And  he  sent  his  servants  to  call  them 
that  were  invited  to  the  marriage;  and  they  would  not  come. 
Again  he  sent  other  servants,  saving,  Tell  them  that  were  in- 
vited, Behold,  I  have  prepared  my  dinner;  my  oxen  and  my 
fatlings  are  killed,  and  all  things  are  ready;  comeyeto  the  mar- 
riage. But  they  slighted  it,  and  went  their  ways,  one  to  his 
farm,  and  another  to  his  merchandise:  and  the  rest  laid  hands 
on  his  servants,  and.  having  treated  them  contumeliously,  put 
them  to  death.  But  when  the  king  had  heard  of  it,  he  was 
angry,  and  sending  his  armies,  he  destroyed  those  murderers, 
and  burnt  their  city.  Then  he  saith  to  his  servants,  The  mar- 
riage indeed  is  ready,  but  they  that  were  invited  were  not 
worthy.  Go  ye  therefore  into  the  highways,  and  as  many  as  ye 
shall  find,  call  to  the  marriage.  And  his  servants  going  forth 
into  the  ways,  gathered  together  all  that  they  found,  both  bad 
and  good;  and  the  marriage  was  filled  with  guests.  And  the 
king  went  in  to  see  the  guests;  and  he  saw  there  a  man  who  had 
not  on  a  wedding-garment.  And  he  saith  to  him.  Friend,  how 
earnest  thou  in  hither,  not  having  on  a  wedding  garment?  But 
he  was  silent.  Then  the  king  said  to  the  servants.  Bind  his 
hands  and  feet,  and  cast  him  into  the  outer  darkness;  there  shall 
be  weeping  and  gnashing  of  teeth:  for  many  are  called,  but  few 
are  chosen." 


Section  <">.    the   question   of  the  badducees.    (Matt. xiii. 
23-33;  Mark  xii.  18-27;  Luke  \\.  27-39). 

"That  dav  there  came  to  him  the    Sadducees,    who  sav    there 
is  no  resurrection,  and  asked  him.  Baying,    Master.    Moses   wrote 

unto  us.  that  'If  any  man's  brother  die,  and   leave  his  wife  be- 
hind him.  and    leave    no   children,    his    brother   should    take    his 

wife  and  raise  up  seed  to  his  brother.5     Now   there  were  seven 


A   HISTORY   OF   THE   WORSHIP   OF  GOD.  151 

brethren;  and  the  first  took  a  wife  and  died  leaving  no  isssue. 
And  the  second  took  her  and  died:  and  neither  did  he  leave 
any  issue.  And  the  third  in  like  manner.  And  the  seven  all 
took  her  in  like  manner,  and  did  not  leave  issue.  Last  of  all 
the  woman  also  died,  [n  the  resurrection  therefore,  when  they 
shall  rise  again,  whose  wife  shall  Bhe  be  of  them?  for  the  seven 

had  her  to  wife. 

And  .Jesus  answering,  said  to  them,  Ye  do  err,  not  knowing 
the  Scriptures  nor  the  power  of  God.  The  children  of  this  world 
marry  and  are  given  in  marriage;  hut  they  who  shall  be  ac- 
counted worthy  of  that  world  and  of  the  resurrection  from  the 
dead,  shall  neither  he  married,  nor  take  wives.  Neither  can 
they  die  any  more,  for  they  are  equal  to  the  angels,  and  are  the 
children  of  God,  being  the  children  of  the  resurrection.  And 
as  concerning  the  dead  that  they  rise  again,  have  ye  not  read  in 
the  book  of  Moses,  how  in  the  bush  God  spake  to  him  saying,  I 
ion  the  God  of  Abraham,  and  the  God  of  Isaac,  and  the  God 
of  Jacob?  But  God  is  not  the  God  of  the  dead,  but  of  the  liv- 
ing; for  all  live  to  him.  Ye  therefore  do  greatly  err.  And  the 
multitudes  hearing  were  in  admiration  at  his  doctrine." 


Section  7.     the  scribe's  question. — our  lord's  question 

of  the  son  of  david.      (Matt.    xxii.  84-46; 

Mark   xii.  28-37). 

"  But  the  Pharisees  hearing  that  he  had  silenced  the  Sad- 
ducees  came  together.  And  one  of  them,  a  doctor  of  the  law, 
asked  him,  tempting  him;  Master,  which  is  the  great  command- 
ment in  the  law  ?  Jesus  answered  him,  the  first  commandment 
of  all  is.  Hear,  0  Israel,  the  Lord  thy  God  is  one  God :  And 
thou  shalt  love  the  lord  thy  God  with  thy  whole  heart,  and  with 
thy  whole  soul,  and  with  thy  whole  mind,  and  with  thy  whole 
strength  (Deut.  vi.  5).  This  is  the  greatest  and  the  first  com- 
mandment. And  the  second  is  like  to  this,  Thou  shalt  love  thy 
neighbour  as  thyself  (Lev.  xix.  18).  There  is  no  other  com- 
mandment greater  than  these.  On  these  two  commandments 
depend  the  whole  law  and  the  prophets. 

And  the  scribe  said  to  him,  Well,  master,  thou  hast  said  in 
truth  that  there  is  one  God,  and  there  is  no  other  beside  him; 
and  that  he  should  be  loved  with  the  whole  heart,  and  with  the 


1  -VJ  THE  LIFE  OF  JESUS  CHRIST  IN  OUR   CEREMONIES. 

whole  understanding,  and  with  the  whole  soul,  and  with  the 
whole  strength:  and  to  love  one's  neighbour  as  oneself,  is  a 
greater  thing  than  all  holocausts  and  sacrifices.  And  Jesus  sw- 
ing that  he  had  answered  wisely,  said  to  him,  Thou  art  not  far 
from  the  kingdom  of  God.  And  no  man  after  that  durst  ask 
him  any  questions. 

And  the  Pharisees  being  gathered  together,  Jesus  asked  them, 
saying,  What  think  ye  of  the  Christ  ?  whose  son  is  he  ?  They  say 
to  him,  David's  He  saith  to  them.  How  then  doth  David  in 
spirit  call  him  Lord  ?  For  David  himself  saith  by  the  Holy 
Ghost.  The  Lord  said  to  my  Lord,  Sit  an  my  right  hand,  until 
I  make  thy  enemies  thy  footstool  (Ps.  cix.  1).  If  David  then 
call  him  Lord,  how  is  he  his  son  ?  And  no  man  was  able  to 
answer  him  a  word;  neither  durst  any  man  from  that  day  forth 
ask  him  any  more  questions." 

Section  8.      jesus  cautions    his   disciples   against  the 

pharisees,   and  denounces  their   hypocrisy. 

(Mark    xii.    37-40;  Luke    xx.    45-47; 

Matt,  xxiii.). 

"And  a  great  multitude  heard  him  gladly.  And  he  said  to 
them  in  his  docrine,  Beware  of  the  scribes,  who  love  to  walk  in 
long  robes  and  to  be  saluted  in  the  market-place,  and  to  sit  in 
the  first  chairs  in  the  synagogues,  and  to  have  the  highest 
places  at  suppers;  who  devour  the  houses  of  widows  under  the 
pretence  of  long  prayer:  these  shall  receive  greater  judgment. 

Then  Jesus  spake  to  the  multitudes  and  to  his  disciples, 
savin*;.  The  Scribes  and  the  Pharisees  have  sitten  on  the  chair 
of  Moses.  All  things  therefore  whatsoever  they  shall  say  to 
you,  observe  and  do;  but  according  to  their  works  do  ye  not, 
for  they  say  and  do  not.  For  they  bind  heavy  and  insup- 
portable burdens,  and  lay  them  on  men's  shoulders:  but  with 
a  finger  of  their  own  they  will  not  move  them.  And  all  their 
works  they  do  to  be  seen  of  men.  For  they  make  their 
phylacteries  broad,  and  enlarge  their  fringes;  and  they  love 
the  first  places  at  feasts,  and  the  first  chairs  in  the  syna- 
gogues, ami  salutations  in  the  market-place,  and  to  be  called  by 
men,  Rabbi.     Bui  be  ye  not  called  Rabbi;  for  one  is  your  master, 

and  all  ye  arc  brethren.      And  call  none    \oiir    father    on    earth; 


A    HISTORY   OF  THE    WORSHIP   OF   GOD.  153 

for  one  is  your  father,  who  is  in  heaven.  Neither  be  ye  called 
masters;  for  one  is  your  master,  Christ. (')  lie  that  is  the  great- 
est among  you  shall  he  your  servant;  and  whosoever  shall  exalt 
•himself  shall  he  humbled,  and  he  that,  shall  humble  himself 
shall  be  exalted. 

lint  woe  to  you,  Scribes  and  Pharisees,  hypocrites;  because  ye 
shut  the  kingdom  of  heaven  against  men;  for  ye  yourselves  do 
not  enter  in,  and  those  that  are  going  in  ve  suffer  not  to  enter. 
Woe  to  you,  Scribes  and  Pharisees,  hypocrites;  because  ye  de- 
vour the  houses  of  widows,  praying  long  prayers.  For  this  ye 
shall  receive  the  greater  judgment.  Woe  to  you,  Scribes  and 
Pharisees,  hypocrites;  because  ye  go  round  about  the  sea  and  the 
land  to  make  one  proselyte;  and  when  he  is  made,  ye  make 
him  the  child  of  hell  twofold  more  than  yourselves. 

Woe  to  you  blind  guides,  that  say.  Whosoever  shall  swear  by 
the  temple,  it  is  nothing;  but  he  that  shall  swear  by  the  gold  of 
the  temple,  is  a  debtor.  Ye  foolish  and  blind;  for  whether  is 
greater,  the  gold,  or  the  temple  that  sanctifieth  the  gold?  And 
whosoever  shall  swear  by  the  altar,  it  is  nothing;  but  whosoever 
shall  swear  by  the  gift  that  is  upon  it  is  a  debtor.  Ye  blind;  for 
whether  is  greater,  the  gift,  or  the  altar  that  sanctifieth  the 
gift?  He  therefore  that  sweareth  by  the  altar  sweareth  by  it 
and  by  all  things  that  are  upon  it;  and  whosoever  shall  swear 
by  the  temple  sweareth  by  it  and  by  him  that  dwelleth  in  it; 
and  he  that  sweareth  by  heaven,  sweareth  by  the  throne  of  God, 
and  by  him  that  sitteth  thereon. 

Woe  to  you,  Scribes  and  Pharisees,  hypocites;  because  ye 
tithe  mint,  and  anise,  and  cummin,  and  have  left  the  weightier 
things  of  the  law,  judgment,  and  mercy,  and  faith.  These 
flings  ye  ought  to  have  done,  and  not  to  leave  those  undone. 
Blind  guides,  who  strain  out  a  gnat  and  swallow  a  camel. 

Woe  to  you,  Scribes  and  Pharisees,  hypocrites;  because  ye 
make  clean  the  outside  of  the  cup  and  of  the  dish,  but  within  ye 
are  full  of  rapine  and  uncleanness.  Thou  blind  Pharisee,  first 
make  clean  the  inside  of  the  cup  and  of  the  dish,  that  the  out- 
side may  become  clean.     Woe    to   you,  Scribes    and    Pharisees, 

(')  Phylacteries,  i.  e.  preservatives.  The  Pharisees,  taking  the  letter 
of  the  commandment,  'Thou  shalt  hind  them  for  a  sign  upon  thine 
hand,  and  they  shall  be  ever  before  thine  eyes.  (Dent.  vi.  8),  wrote  cer- 
tain portions  <>f  the  Law  <>n  parchments,  and  hound  them  on  their  fore- 
heads and  wrists.  Muses  alio  ordered  the  Jews  to  wear  fringes  of  blue 
in  their  garments.     These  the  Pharisees  enlarged,  to  gain  admiral  i<  >n. 


154  THE  LIFE  OF  JESUS  CHRIST  IN  OUR   CEREMONIES. 

hypocrites;  because  ye  are  like  to  whited  sepulchres,  which  out- 
wardly appear  to  men  beautiful,  but  within  are  full  of  dead 
men's  bones  and  of  all  filthiness.  So  ye  also  outwardly  in- 
deed appear  to  men  just;  but  inwardly  ye  are  full  of  hypocrisy 
and  iniquity. 

Woe  to  you.  Scribes  and  Pharisees,  hypocrites:  that  build  the 
sepulchres  of  the  prophets,  and  adorn  the  monuments  of  the 
just,  and  say,  If  we  had  been  in  the  days  of  our  fathers,  we 
would  not  have  been  partakers  with  them  in  the  blood  of  the 
prophets.  Wherefore  ye  are  witnesses  against  yourselves  that  ye 
are  the  sons  of  them  that  killed  the  prophets.  Fill  ye  up  then 
the  measure  of  your  fathers. 

Ye  serpents,  generation  of  vipers,  how  will  ye  flee  from  the 
judgment  of  hell?  Therefore,  behold,  I  send  to  you  prophets, 
and  wise  men,  and  scribes;  and  some  of  them  ye  will  put  to 
death  and  crucify,  and  some  ye  will  scourge  in  your  synagogues, 
and  persecute  from  city  to  city.  That  upon  you  may  come  all 
the  just  blood  that  hath  been  shed  upon  the  earth,  from  the 
blood  of  Abel  the  just  even  unto  the  blood  of  Zacharias,  the  bos 
of  Barachias,  whom  ye  killed  between  the  temple  and  the  altar. 
Amen  I  say  to  you,  all  these  things  shall  come  upon  this  genera- 
tion. Jerusalem,  Jerusalem,  thou  that  killest  the  prophets,  and 
stonest  them  that  are  sent  unto  thee,  how  often  would  I  have 
gathered  together  thy  children,  as  the  hen  doth  gather  her 
chickens  under  her  wings,  and  thou  wouldst  not?  Behold, 
your  house  shall  be  left  to  you  desolate.  For  I  say  to  you,  ye 
shall  not  see  me  henceforth  till  ye  say,  Blessed  is  he  that  cometh 
in  the  name  of  the  Lord.  " 


Section  9.     the  widow  at  the  treasury.     (Mark  xii.  41-44: 
Luke  xxi.  1-4). 

"And  Jesus  sitting  over  against  the  treasury,  beheld  how  the 
people  cast  money  into  the  treasury;  and  mauy  that  were  rich 
cast  in  much.  Ami  there  came  a  certain  poor  widow,  and  she 
cast  in  two  mites,  which  make  a  farthing.  And  calling  liis 
disciples   together,  lie   saith  to   them.  Amen   I   say  to  you.  this 

I •  widow  hath    cast    in    more  than  all  they  that  have  east  into 

the  treasury.     For  all  they  did  east  in  of  their  abundance,  hut 
she  of  hci-  want  cast  in  all  she  had,  her  whole  living." 


a  history  of  the  worship  of  god.  155 

Section  10.     certain  gentiles  desire  to  see  jesus. 
(.John  xii.  20-50). 

"  Now  there  were  certain  Gentiles  among  them  that  came  up 
to  adore  on  the  festival  day.  These  therefore  came  to  Philip, 
who  was  of  Bethsaida  of  Galilee,  and  desired  him,  saying,  Sir, 
we  would  see  Jesus.  Philip  cometh  and  telleth  Andrew.  Again 
Andrew  and  Philip  told  Jesus. 

But  Jesus  answered  them  saying,  The  hour  is  come  that  the 
Son  of  man  should  be  glorified.  Amen,  amen  I  say  to  you, 
unless  the  grain  of  wheat  falling  into  the  ground  die,  itself  re- 
maineth  alone.  But  if  it  die,  it  bringeth  forth  much  fruit.  He 
that  loveth  his  life  shall  loose  it;  and  he  that  hateth  his  life  in 
this  world  keepeth  it  unto  life  eternal.  If  any  man  minister  to 
me,  let  him  follow  me  ;  and  where  I  am,  there  also  shall  my 
minister  be.  If  any  man  minister  to  me,  him  will  my  Father 
honour.  Now  is  my  soul  troubled.  And  what  shall  I  sav  ? 
Father,  save  me  from  this  hour.  But  for  this  cause  I  came  unto 
this  hour.      Father,  glorify  thy  name. 

A  voice  therefore  came  from  heaven,  I  have  both  glorified  it, 
and  will  glorify  it  again.  The  multitude  therefore  that  stood 
and  heard  said  that  it  thundered.  Others  said,  An  angel  spake 
to  him. 

Jesus  answered  and  said,  This  voice  came  not  because  of  me, 
but  for  your  sakes.  Now  is  the  judgment  of  the  world,  now 
shall  the  prince  of  this  world  be  cast  out;  and  I,  if  I  be  lifted 
up  from  the  earth,  will  draw  all  things  to  myself.  (Now  this 
he  said,  signifying  what  death  he  should  die.)  The  multitude 
answered  him,  We  have  heard  out  of  the  law  that  Christ  abideth 
for  ever,  and  how  say  est  thou,  The  Son  of  man  must  be  lifted 
up  ?     Who  is  this  Son  of  man  ? 

Jesus  therefore  said  to  them,  Yet  a  little  while  the  light  is 
among  you;  walk  whilst  ye  have  the  light,  that  the  darkness 
overtake  you  no't.  And  he  that  walketh  in  darkness  knoweth 
not  whither  he  goeth.  Whilst  ye  have  the  light  believe  in  the 
light,  that  ye  may  be  the  children  of  light. 

These  things  Jesus  spake  ;  and  lie  went  away  and  hid  him- 
self from  them.  And  whereas  he  had  done  so  many  miracles 
before  them,  they  believed  not  in  him;  that  the  saying  of  Isaias 
the  prophet  might  be  fulfilled,  which  he  said,  Lord,  who  hath 
believed  our  hearing  ?  and  to  whom  hath  the  arm  of  the  Lordbeen 


15G  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

revealed?  (')  (Isaias  liii.  1.)  Therefore  they  could  not  believe, 
because  Isaias  said  again,  He  hath  blinded  their  eyes  and  hard- 
ened their  heart,  that  they  should  not  see  with  their  eyes  nor 
understand  with  their  heart,  and  be  converted,  and  I  should  heal 
them  (Isaias  vi.  9).  These  things  said  Isaias  when  he  saw  his  glory, 
and  spake  of  him.  However,  many  of  the  chief  men  also  be- 
lieved in  him;  but  because  of  the  Pharisees  they  did  not  confess 
him,  that  they  might  not  be  cast  out  of  the  synagogue.  For 
they  loved  the  glory  of  men  more  than  the  glory  of  God. 

But  Jesus  cried  and  said,  He  that  believeth  in  me  doth  not 
believe  in  me,  but  in  him  that  sent  me.  And  he  that  seeth  me, 
seeth  him  that  sent  me.  I  am  come  a  light  into  the  world,  that 
whosoever  believeth  in  me  may  not  remain  in  darkness.  And 
if  any  man  hear  my  words  and  keep  them  not,  I  do  not  judge 
him;  for  I  came  not  to  judge  the  world,  but  to  save  the  world. 
(2)  He  that  despiseth  me,  and  receiveth  not  my  words,  hath  one 
that  judgeth  him.  The  word  that  I  have  spoken,  the  same 
shall  judge  him  at  the  last  day;  for  I  have  not  spoken  of  my- 
self, but  the  Father  who  sent  me,  he  gave  me  commandment 
what  I  should  say  and  what  I  should  speak.  And  I  know  thai 
his  commandment  is  life  everlasting.  The  things  therefore  that 
I  speak,  even  as  the  Father  said  unto  me,  so  do  I  speak." 

Section    11.      our  lord,   on  the  mount  of  olives,   dis- 
courses ABOUT  THE  SIGNS  OF  HIS  COMING  AND  OF  THE 
end  of  the  world.     (Mark  xiii. ;  Luke 
xxi.  5-3G;  Matt.  xxiv.). 

"And  as  he  was  going  out  of  the  temple,  one  of  his  disciples 
saith  to  him,  Master,  behold  what   manner  of  stones  and  wh;it 

(')  'The  predictions  arid  the  fulfillment  were  necessarily  connected 
because  the  foreknowledge  of  God  could  not  be  deceived.'  Ormsby, 
The  impossibility  arose  from  die  perverseness  of  their  own  heart,  which 
was  revealed  to  Isaias.  'If  you  ask  me,  why  they  could  not,  1  answer 
without  hesitation  because  tney  would  not.'  St.  Auoustin,  quoted  by 
\i:r.  Ki:nkkk. 

Blindness  and  hardness  are  directly  caused  by  the  wilful  pervers- 

ity  of  man,  and  cannot  be  ascribed  to  God,  except  so  far  as  by  an  un- 
searchable decree  he  abandons  the  sinner  to  himself,  lie  blinds  by 
withholding  his  light,  against  which  the  sinner  closed  his  eyes.  M. 
hardens  by  withholding  the  grace,  of  which  the  sinner  proved  himself 
unworthy.     ABP.   Ki'.mmck. 


A    HISTORY   OF   THE   WORSHIP  OF   GOD.  157 

buildings.  And  Jesus  answering  said  to  him,  Seest  thou  all 
these  great  buildings  ?  There  shall  not  be  left  a  stone  upon  a 
stone,  that  shall  not  be  thrown  down. 

And  as  he  sat  on  the  mount  of  Olivet  over  against  the  tem- 
ple, Peter  and  James  and  John  and  Andrew  asked  him  apart, 
Tell  us  when  shall  these  things  be?  And  what  shall  be  the 
sign  when  all  these  things  shall  begin  to  be  fulfilled  ? 

And  Jesus  answering,  began  to  say  to  them,  Take  heed  lest 
any  man  deceive  you.  For  many  shall  come  in  my  name,  say- 
ing, I  am  he;  and  they  shall  deceive  many.  And  when  ye  shall 
hear  of  wars,  and  rumours  of  wars,  fear  ye  not.  For  such 
things  must  needs  be;  but  the  end  is  not  yet.  Nation  shall 
rise  against  nation,  and  kingdom  against  kingdom,  and  there 
shall  be  great  earthquakes  in  places,  and  pestilences  and  fam- 
ines, and  terrors  from  heaven,  and  there  shall  be  great  signs. 
These  things  are  the  beginning  of  sorrows. 

But  before  all  these  things  they  will  lay  their  hands  on  yon, 
and  persecute  you,  delivering  you  up  to  the  synagogues,  and 
into  prisons,  dragging  you  before  kings  and  governors  for  my 
name's  sake.  And  it  shall  happen  unto  you  for  a  testimony; 
and  to  all  nations  the  gospel  must  first  be  preached.  And  when 
they  shall  lead  yon  and  deliver  you  up,  be  not  thoughtful  be- 
forehand what  ye  shall  speak;  but  whatsoever  shall  be  given 
you  in  that  hour,  that  speak  ye;  for  it  is  not  ye  that  speak,  but 
the  Holy  Ghost.  Lay  it  up  therefore  in  your  hearts,  not  to 
meditate  before  how  ye  shall  answer.  For  I  will  give  you  a 
mouth  and  a  wisdom  which  all  your  adversaries  shall  not  be 
able  to  resist  and  gainsay.  And  the  brother  shall  betray  his 
brother  unto  death,  and  the  father  his  son;  and  children  shall 
rise  up  against  the  parents,  and  shall  work  their  death.  And 
ye  shall  be  hated  by  all  men  for  my  name's  sake.  And  then 
shall  many  be  scandalized,  and  shall  betray  one  another;  and 
shall  hate  one  another.  And  many  false  prophets  shall  rise, 
and  shall  seduce  many.  And  because  iniquity  hath  abounded, 
the  charity  of  many  shall  grow  cold.  But  he  that  shall  endure 
to  the  end,  he  shall  be  saved.  But  a  hair  of  your  head  shall 
not  perish.  In  your  patience  ye  shall  possess  your  souls.  And 
this  Gospel  of  the  kingdom  shall  be  preached  in  the  whole 
world,  for  a  testimony  to  all  nations;  and  then  shall  the  con- 
summation come. 

And  when  ye  shall  see  Jerusalem  compassed  about  with  an 
army,  then   know  that  the  desolation  thereof  is  at  hand.     But 


158  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

when  ye  shall  see  the  abomination  of  desolation,  which  was 
spoken  of  hy  Daniel  the  prophet,  standing  in  the  holy  place, — 
he  that  readeth  let  him  understand, — then  let  them  that  are  in 
Jndea  flee  to  the  mountains;  and  let  liini  that  is  on  the  house- 
top, not  go  down  into  the  house,  nor  enter  therein  to  take  any- 
thing out  of  the  house;  and  let  him  that  shall  be  in  the  field  not 
turn  back  to  take  up  his  garment.  For  these  are  the  days  of 
vengeance,  that  all  things  that  are  written  may  be  fulfilled. 
And  woe  to  them  that  are  with  child  and  give  suck  in  those 
days;  for  there  shall  be  great  distress  in  the  land,  and  wrath 
upon  this  people.  But  pray  that  your  flight  be  not  in  the 
winter,  or  on  the  sabbath.  For  there  shall  be  then  great  tribu- 
lation, such  as  hath  not  been  from  the  beginning  of  the  world 
until  now,  neither  shall  be.  And  unless  those  days  had  been 
shortened,  no  fiesh  should  be  saved;  but  for  the  sake  of  the 
elect,  those  days  shall  be  shortened.  And  they  shall  fall  by  the 
edge  of  the  sword,  and  shall  be  led  away  captive  into  all  nations, 
and  Jerusalem  shall  be  trodden  down  by  the  (Jentiles,  till  the 
times  of  the  nations  be  fulfilled. 

And  then  if  any  man  shall  say  to  you,  Lo,  here  is  Christ,  or 
there;  do  not  believe.  For  there  will  rise  up  false  Christs  and 
false  prophets,  and  they  shall  shew  signs  and  wonders  to  seduce, 
if  it  were  possible,  even  the  elect.  Behold  I  have  told  it  to  you 
beforehand.  If  therefore  they  shall  say  to  yon,  Behold  he  is  in 
the  desert,  go  ye  not  out;  Behold  he  is  in  the  closets,  believe  it 
not.  For  as  the  lightning  cometh  ont  of  the  east,  and  appear- 
etheven  into  the  west;  so  shall  also  the  coming  of  the  Son  of  man 
be.  Wheresoever  the  body  shall  be,  there  shall  the  eagles  also 
be  gathered  together. 

And  immediately  after  the  tribulation  of  those  days,  the  sun 
shall  be  darkened  and  the  moon  shall  not  give  her  light,  and 
the  stars  shall  fall  from  heaven,  and  the  powers  of  heaven  .-hall 
be  moved.  And  then  shall  appear  the  sign  of  the  Son  of  man 
in  heaven;  and  then  shall  all  tribes  of  the  earth  mourn:  and 
they  shall  see. the  Son  of  man  coming  in  the  clouds  of  heaven 
with  much  power  and  majesty.  And  he  shall  send  his  angels 
with  a  trumpet  and  a  great  voice; and  they  shall  gather  togeth- 
er his  elect  from  the  four  winds.  From  the  farthest  parts  of  the 
heavens  to  the  utmost  bounds  of  them.  And  when  these  things 
begin  to  come  to  pass,  look  up  ami  lift  up  Your  heads,    for  your 

redemption  i.-  at  hand. 

And  from  the  fig-tree   learn  a    parable:    When    the   branch 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  159 

thereof  is  now  tender,  and  the  leaves  come  forth,  ye  know  that 
Bummer  is  nigh.  So  ye  also,  when  ye  shall  Bee  all  these  things 
come  to  pass,  know  that  the  kingdom  of  God  is  at  hand.  Amen 
I  Bay  to  you.  that  this  generation  shall  not  pass  till  all  these 
things  be  done.  Heaven  and  earth  shall  pass  away,  but  my 
words  shall  not  pass  away.  But  take  heed  to  yourselves,  lest 
perhaps  your  hearts  be  overcharged  with  surfeiting  and  drunk- 
enness, and  the  cares  of  this  life,  and  that  day  come  npon  yon 
suddenly:  for  as  a  snare  shall  it  come  upon  all  that  sit  upon  the 
face  of  the  whole  earth.  Watch  ye  therefore,  praying  at  acll 
times,  that  ye  may  be  accounted  worthy  to  escape  all  these 
things  thai  are  to  come,  and  to  stand  before  the  Son  of  man. 

But  of  that  day  or  hour  no  man  knowetb,  neither  the  angels 
in  heaven,  nor  the  Son,  but  the  Father. (')  Take  ye  heed,  watch 
and  pray  :  for  ye  know  not  when  the  time  is.  And  as  in  the 
days  of  Noe,  so  shall  also  the  coming  of  the  Son  of  man  be. 
For  as  in  the  days  before  the  flood,  they  were  eating  and  drink- 
ing, marrying  and  giving  in  marriage,  even  till  that  day  in 
which  Noe  entered  into  the  ark  ;  and  they  knew  not  until  the 
flood  came,  and  took  them  all  away  ;  so  also  shall  the  coming 
of  the  Son  of  man  be.  Then  two  shall  be  in  the  field  ;  one  shall 
be  taken,  and  one  shall  be  left.  Two  women  shall  be  grinding 
at  the  mill ;  one  shall  be  taken,  and  one  shall  be  left.  Watch 
ye  therefore,  because  ye  know  not  at  what  hour  your  Lord  will 
come.  But  this  know  ye,  that  if  the  good-man  of  the  house 
knew  at  what  hour  the  thief  would  come,  he  would  certainly 
watch,  and  would  not  suffer  his  house  to  be  broken  open. 
Wherefore  be  ye  also  ready,  because  at  what  hour  ye  know  not, 
the  Son  of  man  will  come. 

Even  as  a  man  who  going  into  a  far  country,  left  his  house  ; 
and  gave  authority  to  his  servants  over  every  work,  and  eom- 
manded  the  porter  to  watch.  Watch  ye  therefore  (for  ye  know 
not  when  the  lord  of  the  house  cometh;  at  even,  or  at  midnight, 
or  at  the  cock-crowing,  or  in  the  morning);  lest  coming  on  a 
sudden,  he  find  you  sleeping.  And  what  I  say  to  you,. I  say  to 
all,  Watch. 

Who,  thinkest  thou,  is  a  faithful  and  wise  servant  whom  his 

(')  The  Fattier  alone  is  said  to  know  the  day  of  judgment,  because 
it  is  not  revealed.  The  Son  as  his  messenger  to  men  does  not  know  it. 
The  divine  attribute  of  omniscience  is  Ins,  equally  as  Ins  Father's,  and  as 
man  his  knowledge,  although  not  absolutely  infinite,  far  exceeds  the 
knowledge  of  all  mere  creatures.     Abp.  Kenrick. 


lf)0  THE  LIFE  OF  JESUS  CHRIST  IX  OUR  CEREMONIES. 

lord  hath  appointed  over  his  household  to  give  them  meat  in 
season  ?  Blessed  is  that  servant,  whom,  when  his  lord  shall 
come,  he  shall  find  so  doing.  Amen  I  say  to  yon,  he  will  place 
him  over  all  his  goods. 

Hut  if  that  evil  servant  should  say  in  his  heart,  My  lord  is  long 
a-coming;  and  shall  begin  to  strike  his  fellow-servants,  and  shall 
eat  and  drink  with  drunkards;  the  lord  of  that  servant  shall 
come  in  a  day  that  he  hopeth  not;  and  at  an  hour  that  he  know- 
eth  not:  and  shall  separate  him,  and  appoint  him  his  portion 
with  the  hypocrites.  There  shall  be  weeping  and  gnashing  of 
teeth." 

Section  12.     the  parables    of   the   ten  virgins,  and  of 

THE   TALENTS.       (Matt.   XXV. -1-30  ). 

"Then  shall  the  kingdom  of  heaven  he  like  to  ten  virgins,  who 
taking  their  lamps  went  out  to  meet  the  bridegroom  and  the 
bride.  And  five  of  them  were  foolish,  and  five  wise.  But  the 
five  foolish,  having  taken  their  lamps,  did  not  take  oil  with 
them  ;  but  the  wise  took  oil  in  their  vessels  with  the  lamps.  And 
the  bridegroom  tarrying,  they  all  slumbered  and  slept.  And  at 
midnight  there  was  a  cry  made,  Behold  the  bridegroom  Cometh; 
go  ye  forth  to  meet  him.  Then  all  those  virgins  arose  and 
trimmed  their  lamps.  And  the  foolish  said  to  the  wise.  Give  us 
of  your  oil,  for  our  lamps  are  gone  out.  The  wise  answered, 
saying,  Lest  perhaps  there  be  not  enough  for  us  and  for  you  :  go 
ye  rather  to  them  that  sell,  and  buy  for  yourselves.  Now  whilst 
they  went  to  buy,  the  bridegroom  came  ;  and  they  that  were 
ready,  went  in  with  him  to  the  marriage,  and  the  door  was  shut. 
But  at  last  come  also  the  other  virgins,  saying.  Lord,  Lord,  open 
to  us.  But  he  answering  said.  Amen  I  say  to  you.  1  know  you 
not.  Watch  ye  therefore;  because  ye  know  not  the  day,  nor  the 
hour. 

For  even  as  a  man  going  into  a  far  country,  called  his  ser- 
vants, and  delivered  to  thou  his  goods.  And  to  one  he  gave 
five  talents,  and  to  another  two.  and  to  another  one.  and  to 
every  one  according  to  his  proper  ability;  ami  immediately  he 
took  his  journey. 

And  he  thai  had  received  the  five  talents  went  his  way,  and 

traded     with    the    same,    and    gained    other   five.      And    in    like 

manner  he  thai  had  reoeived   the  two,  gained   other  two.     But 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  101 

lie  that  had  received   the  one,  going  his  way  digged  into  the 
earth,  and  hid  his  lord's  money. 

Bat  after  a  long  time  the  lord  of  those  servants  came,  and 
reckoned  with  them.  And  he  thai  had  received  the  five  talents 
coming,  brought  other  five  talents,  saying,  Lord,  thou  didst  de- 
liver to  me  five  talents;  behold  I  have  gained  other  live  over 
and  above.  His  lord  said  to  him,  Well  done,  good  and  faithful 
servant;  because  thou  hast  been  faithful  over  a  few  things,  I 
will  place  thee  over  many  things;  enter  thou  into  the  joy  of  thy 
lord.  And  he  also  that  had  received  the  two  talents  came  and 
said,  Lord,  thou  deliveredest  two  talents  to  me;  behold  I  have 
gained  other  two.  His  lord  said  to  him,  Well  done,  good  and 
faithful  servant;  because  thou  hast  been  faithful  over  a  few 
things,  I  will  place  thee  over  many  things;  enter  thou  into  the 
joy  of  thy  lord.  But  he  that  had  received  the  one  talent,  came 
and  said,  Lord,  I  know  that  thou  art  a  hard  man;  thou  reapest 
where  thou  hast  not  sown,  and  gatherest  where  thou  hast  not 
strewed;  and  being  afraid  I  went  and  hid  thy  talent  in  the  earth; 
behold  here  thou  hast  that  which  is  thine.  And  his  lord  answer- 
ing said  to  him,  Wicked  and  slothful  servant,  thou  knewest  that 
I  reap  where  I  sow  not,  and  gather  where  I  have  not  strewed; 
thou  oughtest  therefore  to  have  committed  my  money  to  the 
hankers,  and  at  my  coming  I  should  have  received  mine  own 
with  usury.  Take  ye  away  therefore  the  talent  from  him,  and 
give  it  to  him  that  hath  ten  talents.  For  to  every  one  that  hath 
shall  be  given,  and  he  shall  abound;  but  from  him  that  hath  not, 
that  also  which  he  seemeth  to  have  shall  be  taken  away-  And 
the  unprofitable  servant  east  ye  into  the  outer  darkness.  There 
shall  be  weeping  and  gnashing  of  teeth." 


Section  13.     jesus  describes  the  final  judgment  of  all 
nations.     (Matt.  xxv.  31-46). 

"When  the  Son  of  man  shall  come  in  his  majesty,  and  all  the 
angels  with  him,  then  shall  he  sit  upon  the  seat  of  his  majesty: 
and  all  nations  shall  be  gathered  together  before  him,  and  he 
shall  separate  them  one  from  another,  as  the  shepherd  separ- 
ateth  the  sheep  from  the  goats:  and  he  shall  set  the  sheep  on  his 
right  hand,  but  the  goats  on  his  left. 

m 


162  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

Then  shall  the  King  Bay  to  them  that  shall  be  on  his  right 
hand.  Conn.',  ye  blessed  of  my  Father,  possess  ye  the  kingdom 
prepared  for  yon  from  the  Inundation  of  the  world:  for  1  was 
hungry,  and  ye  gave  me  to  eat;  I  was  thirsty,  and  ye  gave  me 
to  drink;  I  was  a  stranger,  and  ye  took  me  in:  naked,  and  ye 
covered  me;  sick,  and  ye  visited  me;  I  was  in  prison,  and  ye 
came  to  me. 

Then  shall  the  just  answer  him,  saying,  Lord,  when  saw  we 
thee  hungry,  and  fed  thee:  thirsty,  and  gave  thee  drink;  and 
when  did  we  see  thee  a  stranger  and  took  thee  in:  or  naked. and 
covered  thee;  or  when  did  we  see  thee  sick,  or  in  prison,  and  came 
to  thee?  And  the  King  answering  shall  say  unto  them,  Amen  I 
say  to  you,  as  long  as  ye  did  it  to  one  of  these  my  least  brethren, 
ye  did  it  to  me. 

Then  shall  he  say  to  them  also  that  shall  be  on  his  left  hand. 
Depart  from  me,  ye  cursed,  into  everlasting  lire,  which  was  pre- 
pared for  the  devil,  and  his  angels.  For  I  was  hungry,  and  ye 
gave  me  not  to  eat;  I  was  thirsty,  and  ye  gave  me  not  to  drink: 
I  was  a  stranger,  and  ye  took  me  not  in;  naked,  and  ye  covered 
me  not;  sick,  and  in  prison,  and  ye  did  not  visit  me. 

Then  shall  they  also  answer  him,  saying.  Lord,  when  -aw 
we  thee  hungry,  or  thirsty,  or  a  stranger,  or  naked,  or  sick,  or  in 
prison,  and  did  not  minister  to  the? 

Then  he  shall  answer  them,  saying.  Amen  1  say  to  you.  as 
long  as  ye  did  it  not  to  one  of  these  least,  ye  did  it  not  to  me. 
And  these  shall  go  into  everlasting  punishment;  hut  the  just 
into  everlasting  life." 

Section   14.     judas   agrees    to   bktray    bis    m.vstki;    pok 

thirty  pieces  OF  silver.     (Matt.   xxvi.  1-16; 

Mark   xiv.  1-11;  Luke  xxii.  1-6). 

THE  POUBTB    DAI    OF  THE  WEEK,  THE  THIRTEENTH  OF    NTSAN. 

"And  it  came  to  pass,  when  Jesus  had  ended  all  these  words, 
he  -aid  to  his  disciples.  Ye  know  that  after  two  days  shall  be 
the  pasch,  and  the  Son  of  man  shall  he  delivered  ii[>  to  hi' 
crucified. 

Now  the  feast  of  unleavened  bread,  which  is  railed  the 
pasch,  was  ai  hand.  Then  were  gathered  together  the  chief 
priests  and  riders  of  the  people  into  the  court  of  the  high-priest, 


A   HISTORY   OF  THE    WORSHIP   OF  GOD.  103 

who  was  called  Caiaphas.  And  they  consulted  together  that'by 
Bubtelty  they  might  apprehend  Jesus,  and  put  him  to  death. 
Bui  fcheysaid,  Not  on  the  festival-day,  lest  perhaps  there  should 

be  ;i  tuinult  aiming  the  people. 

And  Satan  entered  into  .hulas,  who  was  Burnamed  [scariot, 
one  of  the  twelve.'  And  he  went  away,  and  discoursed  with  the 
chief  priests  and  magistrates  how  he  might  betray  him  to  them. 
And  said  to  them,  What  will  ye  give  me,  and  I  will  deliver  him 
unto  yon  ?  And  they  were  glad,  and  covenanted  to  give  him 
money.  But  they  appointed  him  thirty  pieces  of  silver.  And 
from  thenceforth  he  sought  opportunity  to  betray  him." 

The  agreement  of  Judas  to  betray  our  Saviour  was  made  on 
a  da\  answering  to  our  Wednesday.  '  On  this  account  does  the 
church  set  apart  many  Wednesdays  in  the  year  as  days  of  pen- 
ance. On  Wednesday,  Thursday  and  Friday  of  Holy  week  iu 
the  evening,  we  have  the  office  called  Tenebrm  arranged  under 
the  titles  of  Matins  and  Lauds,  for  Maunday  Thursday.  Good 
Friday  and  Holy  Saturday.  It  takes  the  name  of  Tenebr<<>  from 
the  ceremony  of  gradually  extinguishing  the  candles,  till  at  last 
the  office  coucludes  in  total  darkness. 

On  these  three  days  the  church  lays  aside  all  the  psalms  and 
hymns  of  praise;  there  is  no  solemn  invocation  of  God's  assist- 
ance at  the  beginning  of  the  Matins  and  Lauds;  no  gloria  at 
the  end  of  the  psalms;  no  Dominus  vobiscum  to  bless  the  faith- 
ful, no  oremus  to  desire  their  concurrence,  or  no  amen  to  ex- 
press their  consent.  By  these  omissions  the  church  expresses 
her  concern  for  her  suffering  or  expiring  Lord,  and  therefore 
the  psalms  and  lessons  of  which  this  office  is  composed,  scarcely 
breathe  anything  else  but  sighs  and  lamentations  for  His  suffer- 
ings and  death. 

The  six  candles  on  the  altar,  and  the  fifteen  placed  on  the 
Epistle  side,  all  burning  at  the  beginning  of  the  office,  signify 
the  light  of  faith  preached  by  the  prophets  and  Jesus  Christ. 
At  the  end  of  each  of  the  fourteen  psalms  during  the  matins  and 


164  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

lauds,  the  candles  in  the  triangular  candlestick  are  extinguished, 
and  at  the  end  of  every  second  verse  of  the  benedictus.  those  on 
the  altar  are  put  out,  one  hy  one,  to  teach  us  that  the  Jews  were 
totally  deprived  of  the  light  of  faith  when  they  put  our  Saviour 
to  death.  This  may  also  have  been  intended  to  represent  the 
Apostles  leaving  their  .Master  at  the  time  of  His  passion.  But 
the  fifteenth  candle,  a  white  one,  placed  on  the  top  angle,  which 
represents  the  light  of  the  world,  Jesus  Christ,  is  concealed  at 
the  end  of  the  altar,  and  afterwards  brought  out  burning,  to 
signify  that  though  Christ,  according  to  His  humanity,  died  and 
was  laid  in  the  sepulchre,  yet  He  was  always  alive,  according  to 
His  divinity,  by  which  He  raised  His  body  again  to  life.  The 
darkness  while  the  miserere  and  prayer  respice  are  said,  reminds 
us  of  the  darkness  which  covered  the  whole  earth  at  His  death, 
and  the  noise  made  at  the  conclusion  reminds  us  of  the  con- 
vulsions of  nature  for  the  death  of  its  author,  when  the  earth 
trembled,  rocks  were  rent,  graves  were  opened  and  the  veil  of 
the  temple  was  rent  from  the  top  to  the  bottom. 

Section  15.     the  preparations  for  the  paschal  bupper. 
(Matt.  xxvi.  17-19;  Mark  xiv.  12-16;  Luke  xxii.  7-13). 

THE     FIFTH    DAY  OF  THE  WEEK,  THE  FOURTEENTH  OF  NISAN,   BE- 
TWEEN  3  AND  0   P.    M. 

"And  the  day  of  the  unleavened  bread  came,  on  which  it  was 
necessary  that  the  pasch  should  be  killed.  (') 

(')  The  day  when  the  paschal  lamb  musl  be  slain  was  on  the  Uth 
of  Nisan,  'between  the  evenings '  (Exod.  xii.  ti:  Lev.  xxiii.  5;  Num.  i\. 
8).  The  expression  'between  the  evenings'  was  interpreted  by  the 
generality  of  the  .lews  to  mean  the  interval  between  the  first  decline  of 
the  sun  (■'<  |>.  in.)  and  his  setting.  The  lamb  was  to  be  eaten.  ■  roast  with 
lire,  and  with  unleavened  bread,  and  with  bitter  herbs,  in  that  nighl 
(Exod.  sii.  8),  i.  e.  upon  the  beginning  of  the  15th  of  Nisan.  The  f easl 
of  unleavened  bread  began  at  the  time  of  eating  the  Passover,  so  that 
the  tirst  day  of  the  feast,  strictly  speaking,  was  the  l5th(Num.  sxviii, 

17):  hut  as  it  was  customary  for  the  .lews  to  put  awa\  all  leaven 
of   their    houses  on   the    Mth.  this    was   popularly    called  the  lirst  day  of 

lllllea  veiled    hlead. 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  165 

And  he  sent  Peter  and  John,  saying,  Go  and  prepare  for  us 
the  pasch,  that  we  may  eat.  But  they  said:  Where  wilt  thou 
that  we  prepare  'i  And  lie  said  to  them,  Behold,  as  ye  go  into 
the  city,  there  shall  meet  you  a  man  carrying  a  pitcher  of  water; 
follow  him  into  the  house  where  he  entereth  in;  and  ye  shall 
say  to  the  good-man  of  the  house,  The  master  saith  to  thee, 
Where  is  the  guest-chamber,  where  I  may  eat  the  pasch  with 
my  disciples  ?  And  he  will  shew  you  a  large  dining-room  fur- 
nished, and  there  prepare.  And  they  went,  and  found  as  he 
said  to  them,  and  made  ready  the  pasch." 

The   place   where  they  prepared  the  pask  was  situated  on 

Mount  Sion  and  owned  by  Joseph  of  Arimathea.     There  stands 

on  the  site  of  that  house  in  our  days,  an  edifice  which  was  built 

for  a  church   and  was  used  as  such  not  so  very  long  ago;  but 

very  sad  to  say,  the  place  is  now  the  property  of  Mohammedans 

who  use  it  as  a  mosk.     Catholic  pilgrims  visit  it  with  mingled 

feelings  of  respect  and  sorrow,  for  here  it  was  that  the  holy 

Eucharist   was  instituted,    that   the   Holy   Ghost    came    down 

upon  the  apostles  ;  and   the   house  of  Joseph  which  stood  here 

was  also  used  for  some  time  as  a  church  by  the  Christians  of 

Jerusalem. 

Section  16.     holt  Thursday. 

Note.  We  think  it  impossible,  now  days,  from  the  sole 
account  given  us  by  the  Evangelists,  of  the  Paschal  supper,  to 
know  to  a  certainty  what  our  Lord  did  on  that  occasion,  and 
what  was  the  real  meaning  of  His  words  as  related  by  the  said 
Evangelists.  The  three  first  Evangelists.  St.  Mathieu,  St.  Mark, 
and  St.  Luke,  wrote  their  gospel  about  the  year  60,  that  is  30  years 
more  or  less  after  the  ascension.  One  of  them  wrote  in  the  He- 
brew language  for  the  benefit  of  the  Jews,  probably  at  Jerusa- 
lem, another  in  Latin  or  Greek  at  Rome  or  Alexandria,  and  the 
third  wrote  in  the  Greek  language,  also  with  a  view  to  enlighten 
the  heathen  who  spoke  that  language.     As  to  St.  John,  it  is 


16G  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

believed  that  he  wrote  his  gospel  at  Ephesus  as  late  as  the  year  72 
of  the  Christian  era.  His  object  being  to  correct  the  errors  of 
early  heretics  who  denied  the  divinity  of  Jesus  Christ.  St.  John 
Bays  nothing  of  the  institution  of  the  Eucharist,  but  relates  in 
the  sixth  chapter  of  his  gospel  what  the  Son  of  God  declared 
concerning  the  heavenly  bread  which  he  was  to  give  to  his 
church.  It  is  evident  that  the  Jews  or  Gentiles  for  whose  bene- 
fit the  Evangelists  wrote  their  gospels  so  long  after  the  ascen- 
sion of  our  Lord,  could  not  from  that  account  alone,  understand 
what  meant  the  words,  "this  is  my  J>o<ly — this  is  (he  new  testa- 
ment in  my  blood — the  bread  which  I  will  give  is  my  flesh. — Do 
this  in  commemoration  of  me." 

The  case  was  different  with  the  early  Christians.  They  had 
seen  the  apostles  or  those  ordained  by  them  perform  the  rite 
which  the  Master  had  commissioned  them  to  perform;  they  had 
heard  them  explain  the  meaning  of  the  words  of  Jesus  Christ, 
they  knew  that  lie  was  with  them  teaching,  hence  they  had  no 
need  of  full  explanations  in  writing  regarding  matters  that,  had 
been  explained  and  practiced  for  years  before  any  of  the  gospels 
had  been  written.  In  a  word,  the  gospels  were  written  at  a  time 
when  the  church  had  been  a  long  time  in  existence  with  its 
head,  its  sacraments  and  sacrifice.  From  the  church  of  Christ 
alone,  we  are  to  learn  what  our  Lord  did  at  the  last  supper,  and 
what  meaning  we  are  to  give  to  his  words. 

If  Catholics  nowdays  attach  the  same  meaning,  wherever 
they  may  happen  to  live,  to  the  words  of  the  Redeemer,  it  is  be- 
cause they  have  been  taught,  (many  of  them  as  the  early  Christ- 
ians without  the  Bible),  by  the  successors  of  those  to  whom 
Christ  said  go  and  teach.  "I  ;im  with  you  all  days  until  the  con- 

Bummation    of  the   world."      With  these  remarks  we  copy  the 

scanty  account  of  the  doings  of  our  Lord,  at  the  last  supper, 
given  l>\  the  Kvangelists  St.  IWathieu,  St.  .Mark   and   St.    Luke. 


A   HISTORY    OF   THE    WORSHIP   OF   GOD.  107 

In  the  third  part  of  this  work  we  intend  to  speak  at  length  of 
the  last  celebration  of  the  passover  by  our  Saviour,  and  of  the 
repast  which  followed  it,  during  which  lie  instituted  the  holy 
eucharist  as  sacrament  and  sacrifice. 

THE     PASCHAL    SUPPBB. — THE     [NSTITUTIOM     OF     Till:     BLESSED 

i:r<  EABIST  (John  xiii.  1:  Matt  xxvi.  20-29;  -Mark  xiv. 
22-25;  Luke  xxii.   14-23). 

THE    EVENING    AT    TIN;    BEGINNING    OF    THE   SIXTH   DAY  OF    THE 
WEEK,    THE    FIFTEENTH    OF   NI8AN. 

"Before  the  festival  day  of  the  pasch,  Jesus  knowing  that 
his  hour  was  come,  that  he  should  pass  out  of  this  world  to  the 
Father,  having  loved  his  own  who  were  in  the  world,  he  loved 
them  unto  the  end. 

And  when  the  hour  was  come,  he  sat  down,  and  the  twelve 
apostles  with  him. 

And  he  said  to  them,  With  desire  I  have  desired  to  eat  this 
pasch  with  you  before  I  suffer.  For  I  say  to  you.  that  from  this 
time  I  will  not  eat  it,  till  it  be  fulfilled  in  the  kingdom  of  God."' 

"And  whilst  they  were  at  supper  Jesus  took  bread,  and 
blessed  and  brake;  and  gave  to  his  dieiples,  and  said,  Take  ye 
and  eat,  this  is  my  body. 

And  taking  the  chalice  he  gave  thanks,  and  gave  to  them, 
saying,  Drink  ye  all  of  this.  (')  For  this  is  my  blood  of  the 
new  testament,  which  shall  be  shed  for  many  unto  i emission  of 
sins. 

And  I  say  to  you,  I  will  not  drink  from  henceforth  of  this 
fruit  of  the   vine  (")  until  that  day  when  I  shall  drink  it  with 

(')  "Drink  ye  all  of  this.'*  This  was  spoken  to  the  apostles,  who 
were  the  -nil'  then  present.  But  it  in  no  way  follows  from  these  words 
spoken  to  the  apostles  that  all  the  faithful  are  commanded  to  drink  of 
tli.-  chalice,  any  more  than  that  all  the  faithful  are  commanded  to  coll- 
ate, offer  and  administer  this  Sacrament,  because  Christ  upon  the 
same  occasion  and  at  the  same  time  hid  the  apostles  to  do  do  in  these 
words,  •'  Do  this  in  commemoration  of  me."     Doiay. 

(2)  "  The  sacramental  cup  might  be  called  the  fruit  of  the  vine,  be- 
cause it  was  consecrated  from  wine,  and  retains  the  likeness  and  all  the 
accidents  or  qualities  of  wine."    Dotjay. 


1G8  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEBEMONIE8. 

you  new  in  the  kingdom  of  my  Father." — Matt.  xxvi.  26-29. 

"And  whilst  they  we  eating  Jesus  took  bread  :  and  blessing 
brake  and  gave  to  them,  and  said,  Take  ye,  this  is  my  body. 

And  having  taken  the  chalice,  giving  thanks,  he  gave  to 
them  ;  and  they  all  drank  of  it.  And % he  said  to  them.  This  is 
my  blood  of  the  new  testament,  which  shall  be  shed  for  many. 

Amen  I  say  to  you,  that  I  will  drink  no  more  of  this  fruit  of 
the  vine  until  that  day  when  I  shall  drink  it  new  in  the  kingdom 
of  God."— Mark  xiv.  ;>2-25. 

"And  taking  bread  he  gave  thanks,  and  brake,  and  gave  to 
them,  saying,  This  is  my  body  which  is  given  for  you.  Do  this 
for  a  commemoration  of  me.  (') 

In  like  manner  the  chalice  also  after  he  supped  saying,  This 
is  the  chalice,  the  new  testament  in  my  blood,  which  shall  be 
shed  for  you. 

But  yet  behold  the  hand  of  him  that  betrayeth  me  is  with 
me  on  the  table. 

And  the  Son  of  man  indeed  goeth  according  to  that  which 
is  determined,  but  yet  woe  to  that  man  by  whom  he  shall  be  be- 
trayed. And  they  began  to  inquire  among  themselves  which  of 
them  it  was  that  should  do  this  thing." — Luke  xxii.  19-23. 

Holy  Thursday — The  mass  of  this  day,  is  of  the  Holy  Eu- 
charist, and  therefore  a  subject  of  joy  and  thanksgiving,  ex- 
pressed by  the  ringing  of  bells,  the  singing  of  the  Gloria  in  Ex- 
celsis,  and  the  white  color  of  the  vestments  and  ornaments  of  the 
altar.  For  though  the  church  be  wholly  taken  up  this  week 
with  the  passion  of  Christ,  and  for  that  reason,  instituted  the 
feast  of  Corpus  Christina,  day  of  special  thanksgiving  for  the 
institution  of  the  Eucharist,  yet  she  could  not  restrain  from 
some  expression  of  her  joy  and  gratitude  on  the  very  day  that 
our  Lord  was  pleased  to  ordain  so  great  a  wonder  of  his  love. 
But  after  the  singing  of  the  gloria  in  <.>■<■<  /sis  the  bells  are  silent, 
till  the  Same  angelical  hymn  is  repeated  at  mass  on  Holy  Satur- 
day, in  honor  of   the  wonderful  silence  of  our  blessed   Saviour 

(')     By  these   words  our    Lord    made   In-  apostles  priests,   ami  can 

manded  them  to  offer  the  sacrifice  of  the  Boly  Eucharisl  to  shew  forth 

his  death. 


A    HISTORY    OF   THE    WOBBHIP    OF   GOD.  169 

during  his  passion,  as  well  as  to  express  the  silent  mourning  of 
the  church  for  the  death  of  her  Bpouse. 

The  rubric  prescribes  the  consecration  of  two  hosts  ;  que  for 

the  mass  of  this  day.  the  other  to  be  carried  in  solemn  procession 
to  a  throne  on  another  altar,  which  is  adorned  with  Lights,  flow- 
ers, jewelery  and  tapestry,  where  it  is  kept  with  great  splendor, 
till  the  time  of  mass  to-morrow,  the  church  door  being  kept  open 
till  late  in  the  evening,  to  give  the  faithful  an  opportunity  of 
returning  thanks  for  this  inestimable  sacrament,  on  the  very 
day  of  its  institution,  by  their  frequent  visits  to  this  place, 
where  it  is  reserved. 

The  reason  for  removing  the  Blessed  Sacrament  to  another 
altar  is,  that  the  devotion  of  the  passion  at  the  main  altar  of 
the  church  where  it  was  begun  the  evening  before  at  Tenebra 
(and  is  continued  there  three  days  without  any  pomp  or  mag- 
nificence) might  not  be  interrupted. 

After  the  vespers  the  priest  with  his  ministers,  by  taking 
away  the  linen  cloths,  with  all  the  other  ornaments,  leaves  the 
altar  bare  and  naked.  The  antiphon  JJiviserunt  and  the  psalm 
xxi.  Deus  Deus  Mens,  are  recited  by  the  choir  during  this  cere- 
mony, which  represents  the  stripping  our  Saviour  of  His  gar- 
ments, for  which  the  soldiers  cast  lots,  and  divided  among 
themselves.  And  the  nakedness  of  the  altar  signifies  that 
Christ  in  His  passion  lost  all  His  beauty,  and  was  in  a  manner 
deprived  of  the  glory  of  His  Divine  nature. 

Section  17.     oub   lord  washes  jus  disciples'  feet,  points 

out  till:  traitor,  am)  appoints  st.  petee  to  be  the 

CONFIRMEE    OF    HIS    BRETHREN.      (John   xiii. 

2-38;  Mark  xiv.  21;  Matt.   xxvi.  25: 

Luke  xxii.  24-38). 

"And  when  the  supper  was  done,  the  devil  having  already 
put  into  the  heart  of  Judas  Iscariot,  the  son  of  Simon,  to  betray 


170  THE  LIFE  OE  JESUS  CHRIST  IN  Ot'lt  CEREMONIES. 

liiin.  knowing  that  the  Father  had  given  him  all  things  into  his 
hands,  and  that  he  came  from  God,  and  goeth  to  God;  he  riseth 
from  supper,  and  layeth  aside  his  garments,  and  having  taken  a 
towel,  girded  himseff.  After  that,  he  putteth  water  into  a  basin, 
and  began  to  wash  the  disciples'  feet,  and  to  wipe  them  with 
the  towel  wherewith  he  was  girded.  He  cometh  therefore  t" 
Simon  Peter.  And  Peter  saith  to  him,  Lord,  dost  thou  wash 
my  feet  ?  Jesus  answered,  and  said  to  him,  What  I  do,  thou 
knowest  not  now,  but  thou  shalt  know  hereafter.  Peter  saith 
to  him,  Thou  shalt  never  wash  my  feet.  Jesus  answered  him. 
If  I  wash  thee  not,  thou  shall  have  no  part  with  me.  Simon 
Peter  saith  to  him,  Lord,  not  my  feet  only,  hut  also  my  hands 
and  my  head.  Jesus  saith  to  him,  He  that  is  washed,  needeth 
not  but  to  wash  his  feet,  but  is  wholly  clean.  And  ye  are  clean. 
but  not  all.  For  he  knew  who  he  was  that  would  betray  him; 
therefore  he  said,  Ye  are  not  all  clean. 

Then  after  he  had  washed  their  feet,  and  taken  his  garments, 
being  sat  down  again,  he  said  to  them.  Know  ye  what  1  have 
done  to  you  ?  Ye  call  me  Master  and  Lord:  and  ye  say  well. 
for  so  1  am.  If  then  I,  being  your  Lord  and  Master,  have 
washed  your  feet,  ye  also  ought  to  wash  one  another's  feet.  For 
I  have  given  you  an  example,  that,  as  I  have  done  to  you.  so  ye 
do  also.  Amen,  amen  I  say  to  you,  the  servant  is  not  greater 
than  his  lord;  neither  is  the  apostle  greater  than  he  that  Benl 
him.  If  ye  know  these  things,  blessed  shall  ye  be  if  ye  do 
them.  I  speak  not  of  you  all.  I  know  whom  I  have  chosen: 
but  that  the  Scripture  may  he  fulfilled,  //>  that  eateth  bread 
with  me,  shall  lift  up  his  1i<>1  against  me  (Ps.  xl.  10).  I  tell  you 
now,  before  it  come  to  pass,  thai  when  it  shall  come  to  pass  ye 
may  believe  that  I  am  he.  Amen,  amen  I  say  to  you,  he  that 
receiveth  whomsoever  I  sendreceiveth  me;  and  he  that  receiveth 
me,  receive! h  him  t hat  sent  me. 

When  Jesus  had  said  these  things,  he  was  troubled  in  spirit. 
ami  he  testified  and  said.  Amen,  amen  I  say  unto  you,  one  of 
you  shall  betray  me. 

The  disci ] ties  therefore  looked  one  upon  another,  doubting  ol 
whom  he  spake.     Now  there  was  leaning  on  Jesus's  bosom  one 

of  his  disciples,  whom  Jesus  loved.  Simon  Peter  therefore 
beckoned  to  him,  and  said  to  him.  Who  is  it  of  whom  he  speak- 
eth?  He  therefore,  Leaning  on  the  breast  of  Jesus,  saith  to  him, 
Lord,  who  is  it?  Jesus  answered,  He  it  is  to  whom  I  shall  reach 
bread  dipped.     And  when  he  had   dipped   the  bread,  he  gave  il 


A    HISTORY   OF   THE   WORSHIP   07   GOD.  171 

to  Judas  Iscariot,  the  son  of  Simon.  Tlic  Son  of  man  indeed 
goeth,  as  it  is  wrtten  of  him;  but  woe  to  that  man  by  whom  the 
Son  of  man  shall  be  betrayed;  it  were  better  for  him  if  thai 
man  had  not  been  born.     And   Judas   that  had   betrayed  him, 

answering  said.  Is  it  I.  Rabbi?  He  saith  to  him,  Thou  hast 
said. 

And  after  the  morsel,  satan  entered  into  Judas:  and  Jesus 
said  to  him,  That  which  thou  dost,  do  quickly.  Now  no  man  at 
the  table  knew  to  what  purpose  he  said  this  unto  him;  for  some 
thought,  because  .hulas  had  the  purse,  that  Jesus  had  said  to 
him.  Buy  those  things  which  we  have  need  of  for  the  festival- 
day:  or  that  he  should  give  something  to  the  poor.  He  there- 
fore having  received  the  morsel,  went  out  immediately.  Audit 
was  night. 

When  he  therefore  was  gone  out,  Jesus  said,  Now  is  the  Son 
of  man  glorified,  and  God  is  glorified  in  him.  If  God  be 
glorified  in  him,  God  also  will  glorify  him  in  himself ;  and 
immediately  will  he  glorify  him.  Little  children,  yet  a  little 
while  I  am  with  you.  Ye  shall  seek  me,  and  as  I  said  to  the  Jews, 
Whither  I  go,  ye  cannot  come;  so  I  say  to  you  now.  A  new  com- 
mandment I  give  unto  you,  That  ye  also  love  one  another.  By 
this  shall  all  men  know  that  ye  are  my  disciples,  if  ye  have  love 
one  for  another. 

Simon  Peter  saith  to  him,  Lord,  whither  goest  thou?  Jesus 
answered.  Whither  I  go,  thou  canst  not  follow  me  now,  but  thou 
shaft  follow  me  hereafter.  Peter  saith  to  him,  Why  cannot  I 
follow  thee  now?  I  will  lav  down  my  life  for  thee.  Jesus  an- 
swered him.  Wilt  thou  lay  down  thy  life  for  me?  Amen,  amen 
I  say  to  thee,  the  cock  shall  not  crow  till  thou  deny  me  thrice. 

And  there  was  also  a  strife  amongst  them,  which  of  them 
should  seem  to  be  greater.  And  he  said  to  them,  The  kings  of 
the  Gentiles  lord  it  over  them;  and  they  that  have  power  over 
them  are  called  beneficent.  But  ye  not  so:  but  he  that  is  the 
greater  among  you,  let  him  become  as  the  younger;  and  he  that 
is  the  leader,  as  he  that  serveth.  For  which  is  greater,  he  that 
sitteth  at  table  or  he  that  serveth?  Is  not  he  that  sitteth  at 
table?  But  I  am  in  the  midst  of  you  as  he  that  serveth.  And 
ye  are  they  that  have  continued  with  me  in  my  temptations. 
And  I  appoint  to  you.  as  my  Father  hath  appointed  to  me,  a 
kingdom;  that  ye  may  eat  and  drink  atmytablein  my  kingdom, 
and  may  sit  upon  thrones  judging  the  twelve  tribes  of  Israel. 

And  the  Lord  said,  Simon,  Simon,  behold  satan  hath  desired 


172  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

to  have  you  (')  that  he  may  sift  you  as  wheat;  but  I  have  prayed 
for  thee  that  thy  faith  fail  not;  and  thou  being  once  converted, 
confirm  thy  brethren.  And  lie  said  to  him,  Lord,  I  am  ready  to 
go  with  thee  both  into  prison  and  to  death.  And  he  said,  I  say 
to  thee.  Peter,  the  cock  shall  not  crow  this  day,  till  thou  thrice 
deniest  that  thou  knowest  me. 

And  he  said  to  them,  When  I  sent  you  without  purse  and 
scrip  and  shoes,  did  ye  want  anything  ?  But  they  said,  Nothing. 
Then  said  he  unto  them,  But  now  he  that  hath  a  purse,  let  him 
take  it,  and  likewise  a  scrip;  and  he  that  hath  not,  let  him  sell 
his  coat,  and  buy  a  sword.  For  I  say  to  you,  that  this  that  is 
written  must  yet  be  fulfilled  in  me,  And  with  the  wicked  he  was 
reckoned  (Isaias  liii.  12).  For  the  things  concerning  me  have 
an  end.  But  they  said,  Lord,  behold  here  are  two  swords.  And 
he  said  to  them,  It  is  enough." 

Holy  Thursday  is  sometimes  called  Maundy  Thursday,  from 

the  word  Mandatum  commandment,  which  is  rejieated  during 

the   washing  of  the  feet.     This   touching  rite,  emblematic  of 

charity  and  humility,  is  performed  on  Holy  Thursday  after  the 

stripping  of  the  altar,  by  superiors  of  religious  bodies,  bishops 

in  their  cathedrals  and  the  holy  father  himself  at  Rome. 

Section  18.     jesus  consoles  his  apostles,     the  promise  of 
the  PARACLETE.     (John  xiv.  xv.  xvi). 

••  Let  not  your  heart  be  troubled.  Ye  believe  in  God  : 
believe  also  in  me.  In  my  Father's  house  there  are  many  man- 
sions. If  not,  I  would  have  told  you,  because  I  go  to  prepare  a 
place  for  you.  And  if  I  shall  go,  and  prepare  a  place  for  you. 
I  will  come  again,  and  will  take  you  to  myself,  that  where  I  am. 

(')  Observe,  '  Hath  desired  to  have  you,  but  I  have  prayed  for  dire.' 
The  danger  from  the  temptation  <»i  fear  was  common  to  all  the  apostles, 
ami  they  equally  needed  the  help  of  divine  protection,  since  the  dveil 

desired    In   dismay,  to    make  a  wreck  of  all:  and  \  et  the  Lord  takes  care 

of  Peter  in  particular,  and  asks  specially  for  the  faith  of  Peter:  as  if  the 

state   of   the   rest  would  lie  more  certain  if  the  mind   of  their  chief  were 

not  overcome.    Bo,  then,  in  Peter  the  Btrengtb  ol  all  is  fortified,  and  the 

i i . - 1 1 >    of    divine    grace    is   so   ordered    that    the  stability    which,  through 

<  'hrist,  is  given  to  Peter,  through  Peter  is  conveyed  to  the  apostles,    ST. 

LEO    Serin,  iv.  i. 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  173 

ye  also  may  be.  And  whither  I  go  ye  know,  and  the  wa\  ye 
know. 

Thomas  saith  to  him,  Lord,  we  know  not  whither  thou  goest, 
and  how  can  we  know  the  way  ?  Jesus  saith  to  Him,  I  am  the 
way,  and  the  truth,  and  tlie  life.  No  man  cometh  to  the 
Father,  but  by  me.  If  ye  had  known  me,  ye  would,  without 
doubt,  have  known  my  Father  also  ;  and  from  henceforth  ye 
shall  know  him,  and  ye  have  seen  him. 

Philip  saith  to  him,  Lord,  shew  us  the  Father,  and  it  is 
enough  for  us.  Jesus  saith  to  him,  So  long  a  time  have  I  been 
with  you,  and  have  ye  not  known  me  ?  Philip,  he  that  seeth 
me,  seeth  the  Father  also.  How  sayest  thou,  Shew  us  the 
Father  ?  Do  ye  not  believe  that  I  am  iu  the  Father,  and  the 
Father  in  me  ?  The  words  that  I  speak  to  you,  I  speak  not  of 
myself;  but  the  Father  who  abideth  in  me,  he  doth  the  works. 
Believe  ye  not  that  I  am  in  the  Father,  and  the  Father  in  me. 
Otherwise  believe  for  the  very  works'  sake.  Amen,  amen  I  say 
to  you,  he  that  believeth  in  me,  the  works  that  I  do,  he  also 
shall  do;  and  greater  works  than  these  shall  he  do;  because  I 
go  to  the  Father.  (')  And  whatsoever  ye  shall  ask  the  Father 
in  my  name,  that  will  I  do,  that  the  Father  may  be  glorified  in 
the  son.  If  ye  shall  ask  me  anvthing  in  my  name,  that  will  I 
do. 

If  ye  love  me,  keep  my  commandments;  and  I  will  ask  the 
Father,  and  he  shall  give  you  another  Paraclete,  that  he  may 
abide  with  you  for  ever,  the  Spirit  of  truth,  whom  the  world 
cannot  receive,  because  it  seeth  him  not,  nor  knoweth  him;  but 
ye  shall  know  him;  because  he  shall  abide  with  you,  and  shall 
be  in  you.  I  will  not  leave  you  orphans;  I  will  come  to  you. 
Yet  a  little  while,  and  the  world  seeth  me  no  more;  but  ye  see 
me  ;  because  I  live,  ye  shall  live  also.  In  that  day  ye  shall 
know  that  I  am  in  my  father,  and  ye  in  me,  and  I  in  you.  lie 
that  hath  my  commandments  and  keepeth  them;  he  it  is  that 
loveth  me;  and  he  that  loveth  me  shall  be  loved  of  my  Father; 
and  I  will  love  him,  and  will  manifest  myself  to  him. 

(')  '  I  go  to  the  Father,"  to  sit  and  reign  with  him  as  God  of  God;  and 
therefore  I  will  declare  the  more  my  power  and  virtue  by  the  grace 
which  I  will  give  you:  whatsoever  ye  shall  seek  in  my  name  I  will  do. 
The  time  of  my  humiliation  being  over,  in  which  I  acted  in  an  humble 
manner,  on  account  of  the  divine  dispensation,  I  will  more  manifestly 
as  God  do  the  things  which  arc  proper  to  God.  St.  Cyril.  Alex. 
quoted  by  Apr.  Kenrick. 


174  THE  LIFE  OF  JESUS  CHRIST  IN  OCR  CEREMONIES. 

Jndae  saith  to  him.,  not  Iscariot,  Lord,  how  is  it  that  thou 
wilt  manifest  tliyself  to  us,  and  not  to  the  world  ?  Jesus  an- 
swered and  said  to  him,  If  any  one  love  me.  lie  will  keep  my 
word,  and  my  Father  will  love  him,  and  we  will  come  to  him, 
and  will  make  our  abode  with  him.  He  that  loveth  me  not, 
keepeth  not  my  words;  and  the  word  thai  ye  have  heard,  is  not 
mine,  but  the  Father's,  who  sent  me.  These  things  have  I 
spoken  to  you,  abiding  with  you  ;  but  the  Paraclete,  the  Holy 
(Jhost,  whom  the  Father  will  send  in  my  name,  he  will  teach  you 
all  things,  and  bring  all  things  to  your  mind,  whatsoever  I  shall 
have  said  to  you. 

Peace  I  leave  with  you,  my  peace  I  give  unto  you;  not  as 
the  world  giveth  do  I  give  unto  you.  Let  not  your  heart  be 
troubled,  neither  let  it  be  afraid.  Ye  have  heard  that  I  said 
unto  you,  I  go  away,  and  come  again  unto  you.  If  ye  loved 
me,  ye  would  indeed  be  glad,  because  I  go  to  the  Father,  for 
the  Father  is  greater  than  I. (')  And  now  I  have  told  you  be- 
fore it  come  to  pass,  that  when  it  shall  come  to  pass  ye  may  be- 
lieve. I  will  not  now  speak  many  things  with  you;  for  the 
prince  of  this  world  cometh,  and  in  me  he  hath  not  anything. 
But  that  the  world  may  know  that  I  love  the  Father,  and  as  the 
Father  hath  given  me  commandment,  so  do  I.  Arise,  let  us  go 
hence. 

I  am  the  true  vine,  and  my  Father  is  the  husbandman. 
Every  branch  in  me  that  beareth  not  fruit  he  will  takeaway; 
and  every  one,  that  beareth  fruit  he  will  purge  it,  that  it  may 
bring  forth  more  fruit.  Now  ye  are  clean  by  reason  of  the  word 
that  I  have  spoken  to  you.  Abide  in  me.  and  I  in  you.  As 
the  branch  cannot  bear  fruit  of  itself  unless  it  abide  in  the 
vine,  so  neither  can  ye  unless  ye  abide  in  me,  1  am  the  vine,  ye 
the  branches;  he  that  abideth  in  me  and  I  in  him,  the  same 
beareth  much  fruit;  for  without  me  ye  can  do  nothing.  If  any 
one  abide  not  in  me.  lie  shall  be  cast  forth  as  abraneh.and  shall 
wither,  and  they  gather  him  up.  and  east  him  into  the  fire,  and 
hehurneth.  If  ye  abide  in  me,  and  my  words  abide  in  you,  ye 
shall  ask  whatever  ye  will,  and  it  shall  be  done  unto  you.  In 
this  is  my  Father  glorified,  thai  ye  bring  forth  very  muoh  fruit, 
and  become  my  disciples. 

i1 1  The  Sun  is  equal  to  the  Father  as  touching  his  <  todhead,  and  in- 
ferior to  the  Father  as  touching  his  manhood.     Creed  <>f  St.   Atiias- 

ITBIUS. 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  175 

As  the  Father  hath  loved  me,  I  also  have  Loved  you;  abide 
in  my  love.  If  ye  keep  my  commandments,  ye  shall  abide  in 
my  love;  as  1  also  have  kept  my  Father's  commandments,  and 
do  abide  in  his  love.  These  things  I  have  spoken  to  you,  that 
my  joy  may  be  in  you.  and  that  your  joy  may  be  filled.  This  is 
my  commandment,  that  ye  love  one  another,  as  I  have  loved  you. 
Greater  love  hath  no  man  than  this,  that  a  man  lay  down  his 
life  for  his  friends.  Ye  are  my  friends,  if  ye  do  the  things  that 
I  command  you.  I  will  not  now  call  you  servants,  for  the  ser- 
vant knoweth  not  what  his  lord  doth;  but  I  have  called  you 
friends,  because  all  things  whatsoever  I  have  heard  of  my  Fath- 
er, I  have  made  known  unto  you.  Ye  have  not  chosen  me,  but 
I  have  chosen  you.  and  have  appointed  you,  that  ye  should  go, 
and  should  bring  forth  fruit,  and  that  your  fruit  should  remain; 
that  whatsoever  ye  shall  ask  of  the  Father  in  my  name,  he  may 
give  it  you. 

These  things  I  command  you,  that  ye  love  one  another.  If 
the  world  hate  you,  know  ye  that  it  hath  bated  me  before  it 
hated  you.  Remember  my  word  that  I  said  unto  you,  The  ser- 
vant  is"  not  greater  than  his  lord.  If  they  have  persecuted  me 
they  will  also  persecute  you;  if  they  have  kept  my  word,  they 
will  keep  yours  also. 

But  all  these  things  they  will  do  to  you  for  my  name's  sake, 
because  they  know  not  him  that  sent  me.  If  I  had  not  come, 
and  spoken  to  them,  they  would  not  have  sin:  but  now  they 
have  no  excuse  for  their  sin.  He  that  hateth  me,  hateth  my 
Father  also.  If  I  had  not  done  among  them  the  works  that  no 
other  man  hath  done,  they  would  not  have  sin;  but  now  they 
have  both  seen  and  hated  botb  me  and  my  Father.  But  that 
the  word  may  be  fulfilled  which  is  written  in  their  law.  Tlmj 
have  hated  m<  without  cause  (Ps.  xxiv.  19). 

But  when  the  Paraclete  cometh,  whom  I  will  send  you  from 
the  Father,  the  Spirit  of  truth,  who  proceedeth  from  the  Father, 
he  shall  give  testimony  of  me.  And  ye  shall  give  testimony. 
because  ye  are  with  me  from  the  beginning. 

These  things  have  I  spoken  to  you,  that  ye  may  not  be  scan- 
dalized. They  will  put  you  out  of  the  synagogues;  yea,  the 
hour  cometh.  that  whosoever  killeth  you  will  think  that  he  doth 
God  a  service.  And  these  things  will  they  do  to  you,  because 
they  have  not  known  the  Father  nor  me.  But  these  things  I 
have  told  you,  that  when  the  hour  shall  come,  ye  may  remem- 
ber that  I  told  you  of  them.     But  I  told  you  not  these  things 


176  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

from  the  beginning,  because  I  was  with  you.  And  now  I  go 
to  him  that  sent  me,  and  none  of  you  asketh  me,  Whither  goest 
thou  ?  Hut  because  I  have  spoken  these  things  to  you,  sorrow 
hath  filled  your  heart.  But  I  tell  you  the  truth;  it  is  expe- 
pedient  for  you  that  I  go,  for  if  I  go  not,  the  Paraclete  will  not 
come  to  you:  but  if  I  go,  I  will  send  him  to  you.  And  when 
he  is  come,  he  will  convince  the  world  of  sin.  and  of  justice, 
and  of  judgment.(')  Of  sin,  because  they  believetb  not  in  me. 
And  of  justice,  because  I  go  to  the  Father:  and  ye  shall  Bee  me 
no  longer.  And  of  judgment,  because  the  prince  of  this  world 
is  already  judged.  I  have  yet  many  things  to  say  to  you;  but 
ye  cannot  bear  them  now.  But  when  he,  the  spirit  of  truth. 
is  come,  he  will  teach  you  all  truth.  For  he  shall  not  speak 
of  himself ;  ('"')  but  what  things  soever  he  shall  hear,  he 
shall  speak:  and  he  shall  shew  you  things  that  are  to  come.  He 
shall  glorify  me.  because  he  shall  receive  of  mine,  and  shall 
show  it  unto  you.  All  things  whatsoever  the  Father  hath  are 
mine.  Therefore  I  said,  that  he  shall  receive  of  mine,  and  shew 
it  to  you.  A  little  while  and  now  ye  shall  not  see  me;  and 
again  a  little  while  and  ye  shall  see  me.  because  I  go  to  the 
Father. 

Then  some  of  his  disciples  said  one  to  another.  What  is  this 
he  saith  to  us,  A  little  while  and  ye  shall  not  see  me.  and  again 
a  little  while  and  ye  shall  see  me.  and  because  I  go  to  the  Father? 
They  said  therefore,  What  is  this  that  he  said.  A  little  while? 
we  know  not  what  hi-  speaketh.  And  Jesus  knew  that  they  had 
a  mind  to  ask  him,  and  he  said  to  them.  Of  this  do  ye  inquire 
among  yourselves  because  I  said,  A  little  while  and  ye  shall  not 

(')  The  Holy  Spirit  will  make  manifest  the  guilt  of  the  world  in  net 
having  known,  in  having  neglected  *'lni>t:  'He  was  in  the  world,  and 
the  world  knew  him  not'  (John  i.  10);  and  the  Holy  Spirit  will  bring 
home  to  many  a  conscience  the  Bin  of  not  believing  in  Christ.  Again, 
the  Holy  Spirit  will  shew  how  men  are  to  be  justified,  not  by  the  ju>- 
tice  of  nature  or  of  the  law,  bul  by  thai  justice  which  depends  on  faith 
in  the  resurrection  and  ascension  of  Christ.  And.  lastly,  the  lloh  spirit 
uill  shew  that  the  world  is  Lying  under  condemnation,  for  how  can  it 
expect  to  escape  when  it  Bees  that  it-  prince  has  been  overcome  by  the 
cross  of  Christ  and  judged?    (See  Col.  ii.  15.) 

)  Be  shall  not  Bpeak  of  himself  or  of  himself  only,  because  he  pro- 
ceedeth  from  the  father  and  the  Son.  Whatsoever  he  -hall  hear  he 
shall  speak.    This  his  hearing  i-  his   knowledge,  and  his  knowledge  is 

his  essenc ■  being,  which  from  eternity  Is  From  the  Father  and  the 

Son.     Dm  \Y. 


A    HISTORY   OF  THE    WORSHIP   OF  GOD.  177 

see  me,  and  again  a  little  while  and  ye  shall  see  me?  Amen, 
amen  1  .say  to  you,  that  ye  shall  lament  and  weep,  but  the  world 
shall  rejoice;  and.  ye  shall  be  made  sorrowful,  but  your  sorrow 
shall  he  turned  into  joy.  A  woman,  when  she  is  in  labour,  hath 
sorrow  because  her  hour  hath  come;  but  when  she  hath  brought 
forth  the  child,  she  remembereth  no  more  the  anguish,  for  jo) 
that  a  man  is  born  into  the  world.  So  also  ye  now  indeed  have 
Borrow;  but  I  will  see  you  again,  and  your  heart  shall  rejoice, 
and  your  joy  no  man  shall  take  from  you.  And  in  that  day  ye 
shall  not  ask  me  anything. (')  Amen,  amen  I  say  to  you,  if  ye 
ask  the  Father  anything  in  my  name,  he  will  give  it  to  you. 
Hitherto  ye  have  not  asked  anything  in  my  name.  Ask,  and  ye 
shall  receive,  that  your  joy  may  be  full.  These  things  I  have 
spoken  to  you  in  proverbs.  The  hour  cometh  when  I  will  no 
more  speak  to  you  in  proverds,  but  will  shew  you  plainly  of  the 
Father.  In  that  day  ye  shall  ask  in  my  name,  and  I  say  not  un- 
to you  that  I  will  ask  the  Father  for  you;  for  the  Father  him- 
self loveth  you,  because  ye  have  loved  me,  and  have  believed  that 
I  came  out  from  God.  I  came  forth  from  the  Father,  and  am 
come  into  the  world  ;  again  I  leave  the  world,  and  I  go  to  the 
Father. 

His  disciples  say  to  him,  Behold  now  thou  speakest  plainly, 
and  speakest  no  proverb.  Now  we  know  that  thou  knowest  all 
things,  and  thou  needest  not  that  any  man  should  ask  thee.  By 
this  we  believe  that  thou  earnest  forth  from  God.  Jesus  an- 
swered them.  Do  ye  now  believe?  Behold  the  hour  cometh,  and 
it  is  now  come,  that  ye  shall  be  scattered,  every  man  to  his  own, 
aud  shall  leave  me  alone:  and  yet  I  am  not  alone,  because  the 
Father  is  with  me.  These  things  I  have  spoken  unto  you,  that 
in  me  ye  might  have  peace.  In  the  world  ye  shall  have  distress; 
but  have  confidence,  I  have  overcome  the  world." 

Section  19.     our  lord's  intercessory  prayer. 
(John  xvii  1,  2). 

"These  things  Jesus  spake,  and  lifting  up  his  eyes  to  heaven, 
he  said,  Father,  the  hour  is  come,  glorify  thy  Son,  that  thy 
Son  may  glorify  thee;  as   thou  hast  given  him  power  over  all 

(')  'In  that  happy  day  ye  shall  not  need  to  ask  me  anything.' 

13t 


178  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

liesli,  that  he  may  give  eternal  life  to  all  whom  thou  hast  given 
him.  Now  this  is  life  eternal,  that  they  may  know  thee  the 
only  true  god,  and  Jesus  Christ  whom  thou  hast  Bent. 

I  have  glorified  tlieeon  the  earth;  1  have  finished  the  work  that 
thou  gavest  me  to  do.  And  now  glorify  thou  me,  0  Father, 
with  thyself,  with  the  glory  that  I  had,  before  the  world  was. 
with  thee.  I  have  manifested  thy  name  to  the  men  whom  thou 
hast  given  me  out  of  the  world.  Thine  they  were,  and  to  me 
thou  gavest  them;  and  they  have  kept  thy  word.  Now  they  have 
known  that  all  things  which  thou  hast  given  me  are  from  thee; 
because  the  words  that  thou  gavest  me,  I  have  given  to  them: 
and  they  have  received  them,  and  have  known  in  very  deed  that 
I  came  out  from  thee,  and  they  have  believed  that  thou  didst 
send  me. 

I  pray  for  them:  I  pray  not  for  the  world,  but  for  them  whom 
thou  hast  given  me;  because  they  are  thine.  And  all  mine  are 
thine,  and  thine  are  mine,  and  1  am  glorified  in  them. 

And  now  I  am  not  in  the  world,  and  these  are  in  the  world, 
and  I  come  to  thee.  Holy  Father,  keep  them  in  thy  name, 
whom  thou  hast  given  me:  that  they  may  he  one.  as  we  also  are. 
While  1  was  with  them,  I  kept  them  in  thy  name.  Those  that 
thou  gavest  me  have  1  kept;  and  none  of  them  is  lost,  but  the 
son  of  perdition,  that  the  .Scripture  may  he  fulfilled.  And  now 
I  come  to  thee;  and  these  things  I  speak  in  the  world,  that  they 
may  have  my  joy  fulfilled  in  themselves.  I  have  given  them 
thy  word,  and  the  world  hath  hated  them,  because  they  are  not 
of  the  world,  as  I  also  am  not  of  the  world.  1  pray  not  that  thou 
shouldst  take  them  out  of  the  world,  but  that  thou  shouldst 
keep  them  from  evil.  They  are  not  of  the  world,  as  I  also  am 
not  of  the  world. 

Sanctify  them  in  truth.  Thy  word  is  truth.  As  thou  hast 
sent  me  into  the  world,  I  also  have  sent  them  into  the  world: 
and  for  them  do  1  sanctify  myself,  that  they  also  may  lie  sancti- 
fied in  truth. 

And  not  for  them  only  do  1  pray,  but  for  them  also  who 
through  their  word  shall  believe  in  me:  that  they  all  may  be 
one.  as  thou.  Father,  in  me,  and  1  in  thee;  that  they  also  ma\ 
he  one  in  us:   that  the  world  may  believe  that  thou  hast  sent  me. 

And  the  glory  that  tl hast  given  inc.    I    have   given   to    them, 

that  the\  may  he  one,  as  we  are  one;  I  in  them,  ami  thou  in  me: 
that  they  ma\   he  made  perfect  in  one;   and  the  world  may  know 


A   HISTORY   OF   THE   WORSHIP   OF   OOD.  179 

that  thou  hast  sent  me.  and  hast  loved  them,  as  thou   hast  also 

Loved  me. 

Father,  I  will  that  where  I  am,  they  also  whom  thou  hasl 
given  me  may  be  with  me;  that  they  may  see  my  glory  which 
thou  hast  given  me,  because  thou  hast  loved  me  before  the  crea- 
tion of  the  world.  Just  Father,  the  world  hath  not  known  thee: 
hut  I  have  known  thee;  and  these  have  known,  that  thou  hast 
sent  me.  And  1  have  made  known  thy  name  to  them,  and  will 
make  it  known;  that  the  love  wherewith  thou  hast  loved  me. 
may  be  in  them,  and  I  in  them. 

When  Jesus  had  said  these  things,  he  went  forth  with  his 
disciples  over  the  brook  Cedron.  where  there  was  a  garden,  into 
which  he  entered  with  his  disciples.  And  Judas  also,  who  be- 
trayed him,  knew  the  place;  because  Jesus  had  often  resorted 
thither  together  with  his  disciples." 

Section  20.     our  lord  goes  forth  with   his  disciples  to 
the  mount  of  olives. — the  apostles  and  st.  peter 

ARE   AGAIN  FOREWARNED.    (Mark  xiv.  20-31  | 
Matt.   xxvi.   30-35 ). 

"And  when  they  had  said  a  hymn,  they  went  forth  to  the 
Mount  of  Olives. 

And  Jesus  saith  to  them,  All  ye  shall  be  scandalized  in  me 
this  night  ;  for  it  is  written,  I  will  strike  the  shepherd,  and  the 
sheep  of  the  flock  shall  he  dispersed.  (Zach.  xiii.  7).  But  after 
I  shall  be  risen  again,  I  will  go  before  you  into  Galilee.  And 
Peter  answering  said  to  him,  although  all  shall  be  scandalized  in 
thee,  I  will  never  be  scandalized.  And  Jesus  saith  to  him,  Amen 
I  say  to  thee,  to-day,  even  in  this  night,  before  the  cock  crow 
twice,  thou  shalt  deny  me  thrice.  But  he  spake  the  more  ve- 
hemently. Although  I  should  die  together  with  thee,  I  will  not 
deny  thee.     And  in  like  manner   also  said  they  all." 

Section  21.     the  agony  in  the  garden.  (Matt,  xxvi   36-46; 
Mark  xiv.   32-41;  Luke  xxii.  40-4C). 

"Then  Jesus  came  with  them  to  a  country  place  which  is 
called  Gethsemani.  and  he  saith  to  his  disciples,  Sit  ye  here 
while  I  pray. 


180  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

And  he  taketh  with  him  Peter  and  James  and  John;  and  lie 
began  to  fear  atyi  be  sad.  And  he  saith  to  them.  My  soul  is 
sorrowful  even  unto  death;  stay  ye  here  and  watch  with  me. 

And  when  he  was  gone  forward  a  little,  he  fell  flat  on  the 
ground,  and  prayed  that  if  it  might  be,  the  hour  might  pass  from 
him. 

And  he  saith,  Abba,  Father,  all  things  are  possible  unto  thee: 
if  thou  wilt,  remove  this  chalice  from  me.  But  yet  not  my  will, 
but  thine  be  done. 

And  there  appeared  unto  him  an  angel  from  heaven  strength- 
ening him.  And  being  in  an  agony,  he  prayed  the  longer  ;  and 
his  sweat  became  as  drops  of  blood  trickling  down  on  to  the 
ground.  And  he  cometh  to  his  disciples  and  findeth  them  asleep, 
and  he  saith  to  Peter,  Simon,  sleepest  thou  ?  What,  could  ye 
not  watch  one  hour  with  me  ?  Watch  ye  and  pray,  that  ye 
enter  not  into  temptation  ;  the  spirit  indeed  is  willing,  but  the 
flesh  weak. 

And  again  the  second  time  he  went,  and  prayed,  saying.  My 
Father,  if  this  chalice  may  not  pass  away,  but  I  must  drink  it, 
thy  will  be  done.  And  he  cometh  again,  and  findeth  them 
sleeping,  (  for  their  eyes  were  heavy,)  and  they  knew  not  what 
to  answer  him. 

And  leaving  them,  he  went  again;  and  he  prayed  the  third 
time,  saying  the  selfsame  word. 

Then  he  cometh  to  his  disciples,  and  saith  to  them.  Sleep 
ye  now  and  take  your  rest;  it  is  enough;  the  hour  is  come; 
behold,  the  Son  of  man  shall  be  betrayed  into  the  hands  of  sin- 
ners. Rise  up,  let  us  go.  Behold,  he  that  will  betray  me  is  at 
hand. 


Section  22.    jestjs  is  betrayed  by  judas.     (Mark  xiv.  43- 
52:  John  xviii.  3-11;  Luke  win  47-53;  Matt  xxvi.  47-57). 

A.FTBR  MIDNIGHT  ON  THE  SIXTH   DAY  OF  THE  WKF.K,  THE 
FIFTEENTH  or  NIS.VN. 

"And  while  he  was  yet  speaking,  cometh  Judas  Iscariot,  one 
of  the  twelve,  and  with  him  a  great  multitude,  with  Bworde  and 
staves,  From  the  thief  priests  and  the  scribes  and  the  elders. 
And  Judas  also,    who  betrayed   him,   knew   the  place;  because 


A    HISTORY   OF   THE    WORSHir    OF   GOD.  181 

Jesus  bad  often  resorted  thither,  together  with  his  disciples. 
Judas  therefore,  having  received  a  band  of  soldiers  and  servants 
from  the  chief  priests  and  the  Pharisees,  cometh  thither  with 
lanterns  and  torches  and  weapons.  And  lie  drew  near  to  Jesus 
to  kiss  him.  But  he  that  betrayed  him  had  given  them  a  sign, 
saying,  Whomsoever  I  shall  kiss,  that  is  he;  lay  hold  on  him. 
and  lead  him  away  carefully.  And  forthwith  coming  to  Jesus, 
he  said,  Hail,  Rabbi.  And  he  kissed  him.  And  Jesus  said  to 
him.  Friend,  whereunto  art  thou  come?  Judas,  dost  thou  be- 
tray the  Son  of  man  with  a  kiss? 

Jesus  therefore  knowing  all  things  that  should  come  upon 
him,  went  forth,  and  said  to  them,  Whom  seek  ye?  They 
answered  him,  Jesus  of  Nazareth.  Jesus  saith  to  them,  I  am 
be.  And  Judas  also,  who  betrayed  him,  stood  with  them.  As 
soon  therefore  as  he  had  said  to  them,  I  am  he,  they  went  back- 
ward, and  fell  to  the  ground.  Again  therefore  he  asked  them, 
Whom  seek  ye?  And  they  said,  Jesus  of  Nazareth.  Jesns 
answered,  I  have  told  you  that  I  am  he.  If  therefore  ye  seek 
me,  let  these  go  their  way.  That  the  word  might  be  fulfilled, 
which  he  spake,  Of  them  whom  thou  hast  given  me  I  have  not 
lost  any  one. 

And  they  that  were  about  him  seeing  what  would  follow, 
said  to  him,  Lord,  shall  we  strike  with  the  sword?  Then  Simon 
Peter  having  a  sword,  drew  it,  and  struck  the  servant  of  the 
high-priest  and  cut  off  his  right  ear.  And  the  name  of  the  ser- 
vant was  Malchus.  Jesus  therefore  said  to  Peter,  Put  up  thy 
sword  into  the  scabbard;  for  all  that  take  the  sword  shall  perish 
with  the  sword.  The  chalice  that  my  Father  hath  given  me, 
shall  I  not  drink  it?  Thinkest  thou  that  I  cannot  ask  my 
Father,  and  he  will  give  me  now  more  than  twelve  legions  of 
angels?  How  then  shall  the  Scriptures  be  fulfilled,  that  thus  it 
must  be  done?  And  Jesus  answering  said,  Suffer  ye  thus  far. 
And  when  he  had  touched  his  ear  he  healed  him. 

At  the  same  hour  Jesus  said  to  the  multitudes,  Ye  are  come 
out  as  it  were  to  a  robber,  with  swords  and  clubs  to  apprehend 
me?  I  sat  daily  with  you  teaching  in  the  temjde,  and  ye  laid 
no  hands  on  me;  but  this  is  your  hour  and  power  of  darkness. 
Now  all  this  was  done,  that  the  Scriptures  of  the  prophets 
might  be  fulfilled.  (*) 

Then  his  disciples  leaving  him,  all  lied  away.    And  a  certain 

(')  Lam.  iv.  20. 


182  THE  LIFE  OF  JESUS  CHKIST  IN  OUR  CEREMONIES. 

young  man  followed  him   haying  a  linen   cloth   cast  about  his 

naked  "body;  and  they  laid  hold  on  him.  But  he,  having  east 
off  the  linen  cloth,  fled  from  them  naked. 

Section  23.     jesus  is  led  bound  to  the   palace  or  annas 

\  \  !)  caipiias. — pbtbr's  denials.     (John  xviii.  12-27; 

Matt,    xx vi.  59-75;  Mark  xiv.  53-72; 

Luke  xxii.   54-65). 

I  UK  MORNING  OF  THE  SIXTH  DAY  OF  THE  WEEK.  THE  FIFTEENTH 
OF    NTS  AN,  BETWEEN  2  AND  3  A.   M. 

"Then  the  band  and  the  tribune  and  servants  of  the  Jews 
took  Jesus  and  bound  him;  and  they  led  him  away  to  Annas 
first,  for  he  was  father-in-law  to  Oaiphas  who  was  the  high- 
priest  of  that  year.  Now  Caiphas  was  he  who  had  given  the 
counsel  to  the  Jews,  that  it  was  expedient  that  one  man  should 
die  for  the  people. 

And  Simon  Peter  followed  Jesus,  and  so  did  another  dis- 
ciple. That  disciple  also  was  known  to  the  high-priest,  and 
went  in  with  Jesus  into  the  court  of  the  high-priest. (')  But 
Peter  stood  at  the  door  without.  The  other  disciple  therefore 
who  was  known  to  the  high-priest  went  out,  and  spake  to  the 
portress,  and  brought  in  Peter. 

The  high-priest  therefore  asked  Jesus  of  his  disciples  and  of 
his  doctrine. 

Jesus  answered  him,  I  have  spoken  openly  to  the  world,  I 
have  always  taught  in  the  synagogue  and  in  the  temple,  whither 

(')  An  Oriental  house  is  usually  built  around  a  quadrangular  in- 
terior court:  into  which  there  is  a  passage  (sometimes  arched)  through 

tin  fronl  pari  <>('  the  house,  closed  next  the  street  I » v  a  heavy  folding- 
gate,  with  a  smaller  wicket  for  single  persons  kept  by  a  porter.  The 
interior  court,  often  paved  or  flagged,  and  open  to  the  sky,  is  the  haU 
mentioned  in  this  section,  where  the  attendants  made  a  tire:  and  the 
passage  beneath  the  front  of  the  house,  from  the  street  to  tins  court,  is 
the  porch.  The  place  where  Jesus  stood  before  the  high-piiesl  may 
have  been  an  open  room,  or  place  of  audience,  on  the  ground  floor,  in 
tlic  real- or  on  one  side  of  the  court:  such  rooms  open  in  front,  being 
customary.  St.  Peter's  first  denial  took  place  at  the  tire  in  the  middle 
of    the   COUrt,  after  which,  according   to    St.  Matthew   and    St.  Mark,    he 

retreats  into  the  porch  and  makes  his  second  denial.    The  third  denial 

took  place  an    hour  alter,  probably  mar   the  lire,  or  at    any  rate  within 

the  court.    Dk,  Robinson,  Harmony  of  the  Ooapel8,p,  166. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  L83 

nil  the  Jews  resort;  and  in  secret  I  have  spoken  nothing.  Why 
askest  thou  me  ?  Ask  them  who  have  heard  what  1  have  spoken 
until  them;  behold  they  know  what  things!  have  said.  And 
when  he  had  said  these  "things,  one  of  the  servants  standing  by 
gave  Jeans  a  blow,  saying,  Answerest  thon  tlie  high-priest  so? 
Jesus  answered  him,  If  I  have  spoken  evil,  give  testimony  of 
the  evil;  but  if  well,  why  strikest  thou  me  ?  And  Annas  sent 
him  hound  to  Caiphas  the  high-priest. 

And  the  chief  priests  and  the  whole  council  sought  for 
testimony  against  Jesus,  that  they  might  put  him  to  death:  and 
they  found  not.  For  many  bore  false  witness  against  him, 
and  their  evidences  were  not  agreeing.  And  some  rising  up 
bore  false  witness  against  him,  saying,  We  heard  hirn  say.  I  will 
destroy  this  temple  made  with  hands,  and  within  three  days  I 
will  build  another,  made  without  hands.  (')  But  their  witness 
did  not  agree. 

And  last  of  all  there  came  two  false  witnesses;  and  they  said. 
This  man  said,  I  am  able  to  destroy  the  temple  of  God,  and  after 
three  days  to  rebuild  it. 

And  the  high-priest  rising  up  said  to  him,  Answerest  thou 
nothing  t<»  the  things  which  these  witness  against  thee?  But 
. Jesus  held  his  peace.  And  the  high-priest  said  to  him.  I  adjure 
thee  by  the  living  God,  that  thou  tell  us  if  thou  be  the  Christ, 
the  Son  of  God.  Jesus  saith  to  him,  Thou  hast  said  it.  Never- 
theless I  say  to  you,  hereafter  ye  shall  see  the  Son  of  man  sitting 
on  the  right  hand  of  the  power  of  God,  and  coming  in  the 
clouds  of  heaven. 

Then  the  high-priest  rent  his  garments,  saying,  He  hath 
blasphemed;  what  further  need  have  we  of  witnesses?  Behold, 
now  ye  have  heard  the  blasphemy,  what  think  ye?  And  thev 
answering  said,  He  is  guilty  of  death.  Then  did  they  spit  in 
Ins  face,  and  buffet  him,  and  others  struck  him  with  the  palms  of 
their  hands,  saying,  Prophesy  unto  us,  0  Christ,  who  is  he  that 
struck  thee?  And  blaspheming,  many  other  things  they  said 
against  him.  And  the  servants  struck  him  with  the  palms  of 
their  hands. 

But  Peter  sat  without  in  the  court;  and  there  came  to   him 

(')  What  our  Lord  really  ha<l  said  was.  -Destroy  ye  this  temple 
(meaning  his  body),  and  in  three  days  I  will  raise  it  up'  (see  Section 
xvii.).  What  the  Sanhedrim  required  was  proof  of  a  threat  to  destroy 
the  temple.     Compare  Acts  vi.  13. 


184  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

a  servant-maid,  saying,  Thou  also  wast  with  Jesus  the  Galilean. 
But  he  denied  before  them  all.  saving,  I  know  not  what  thou 
sayest. 

Now  the  servant  and  ministers  stood  at  a  lire  of  coals  because 
it  was  cold,  and  warmed  themselves.  And  with  them  was  Peter 
also  standing,  and  warming  himself.  And  he  went  forth  before 
the  court;  and  the  cock  crew.  And  as  he  went  out  of  the  gate 
another  maid  saw  him,  and  she  said  to  them  that  were  there, 
This  man  also  was  with  Jesus  of  Nazareth.  And  another  seeing 
him  said,  Thou  also  art  one  of  them.  And  again  he  denied 
with  oath,  That  I  know  not  the  man. 

And  after  the  space  as  it  were  of  one  hour  another  certain 
man  affirmed,  saying,  Of  a  truth  this  man  was  also  with  him, 
for  he  is  a  Galilean.  And  they  that  stood  by  came,  and  said  to 
Peter,  Surely  thou  also  art  one  of  them;  for  even  thy  speech 
doth  discover  thee.  One  of  the  servants  of  the  high -priest,  a 
kinsman  to  him  whose  ear  Peter  cut  off,  saith  to  him,  Did  I 
not  see  thee  in  the  garden  with  him?  But  he  began  to  curse 
and  to  swear,  I  know  not  this  man  of  whom  you  speak.  And 
immediately  as  he  was  yet  speaking  the  cock  crew.  And  the 
Lord  turning  looked  on  Peter.  And  Peter  remembered  the 
word  of  the  Lord,  as  he  had  said.  Before  the  cock  crow  thou 
shalt  deny  me  thrice.     And  Peter  going  out  wept  bitterly." 


Section  24.     jksus  is  formally  condemned  ijy  the  sanhed- 
rim, AND  LED  TO  PONTIUS  PILATE  THE  GOVERNOR. 
(Luke  xxii.  66-71,  xxiii.  1). 

MORNING  OF  THE  SIXTH    DAY  OF  THE  WEEK,  THE    FIFTEENTH    OF 
NISAN,   BETWEEN    1   AND  •'.  A.    M. 

Good  Friday.     "  And   as  soon  as  it  was  day.  the  elders  of 
the  people,  and  the  chief  priests  and  scribes,  came  together,  ami 

they  brought  him  into  their  council  saying.  If  thou  he  the 
Christ,  tell  us.  And  he  saith  to  them,  If  I  shall  tell  you.  ye 
will  not  believe  me.  And  if  I  shall  also  ask  you,  ye  will  not 
answer    me.  nor  Id  me  go.      Hut  hereafter  the  Son  of   man  shall 

be  sitting  on  the  right  hand  of  the  power  of  God.  Then  said 
they  all,  Art  thou  then    the  Son  of   Gfod  !J     And  he  said.  Ye  say 


A    HISTORY    OF   THE    WORSHir    OF   GOD.  185 

that  1  am.     But  they  said,  What  need  we  any  further  testimony? 
for  we  ourselves  have  heard  it  from  his  own  mouth. 

And  the  whole  multitude  of  them  rising  up,  led  him  to 
Pilate." 

Section  25.     the  remorse  ok  jr das.     (Matt,  xxvii.  3-10). 

"  Then  Judas,  who  betrayed  him,  seeing  that  he  was  con- 
demned ;  repenting  himself,  brought  back  the  thirty  pieces  of 
silver  to  the  chief  priests  and  ancients,  saying,  I  have  sinned  in 
betraying  innocent  blood.  But  they  said,  What  is  that  to  us  ? 
look  thou  to  it.  And  casting  down  the  pieces  of  silver  in  the 
temple,  he  departed  :  and  went  and  hanged  himself  with  a 
halter. 

But  the  chief  priests,  having  taken  the  pieces  of  silver,  said, 
It  is  not  lawful  to  put  them  into  the  corbona,  (')  because  it  is 
the  price  of  blood.  And  after  they  had  consulted  together,  they 
bought  with  them  the  potter's  field,  to  be  a  burying-place  for 
strangers.  For  this  cause  that  field  was  called  haceldama,  that 
is,  the  field  of  blood,  even  to  this  day.  Then  was  fulfilled  that 
which  was  spoken  by  Jeremias  the  prophet,  saying,  And  they 
took  the  thirty  pieces  of  silver,  the  price  of  him  that  was  prized, 
whom  they  prized  of  the  children  of  Israel ;  and  they  gave  them 
unto  the  potter's  field,  as  the  Lord  appointed  to  me.'' 

Section  2G.    .jesus  before  pontius  pilate.      (John    xviii. 
28-1)8;  Luke  xxiii.  2-7;  Matt,  xxvii.  11-14;  Mark  xv.  2-5). 

MORNING  OF  THE  SIXTH  DAY  OF  THE  WEEK,    THE    FIFTEENTH    OF 
NISAN,    BETWEEN   6  AND  9  A.  M. 

"Then  they  led  Jesus  from  Caiphas  to  the  governor's  hall. 
And  it  was  morning.  And  they  went  not  into  the  hall  that 
they  might  not  be  defiled,  but  that  they  might  eat  the  pasch. 

Pilate,  therefore,  went  out  to  them;  and  said,  What  accusa- 
tion bring  ye  against  this  man?  They  answered  and  said  to 
him,  If  he  were  not  a  malefactor,  we   would   not  have  delivered 

(')  The  treasury  in  which  offerings  for  the  temple  or  its  services 
were  deposited. 


186         THE   LIFB   OF  JESUS   CHRIST   IN   OUR   CEREMONIE8. 

1 1  i m  up  to  thee.  Pilate,  therefore,  said  to  them.  Take  ye  him. 
and  judge  him  according  to  your  law.  The  Jews  therefore  said 
to  him.  It  is  not  lawful  for  us  to  put  any  man  to  death.  That 
the  word  of  Jesus  might  be  fulfilled  which  he  said,  signifying 
what  death  he  should  die. 

And  they  began  to  accuse  him,  saying,  We  have  found  this 
man  perverting  our  nation,  and  forbidding  to  give  tribute  to 
Caesar,  and  saving  that  he  is  Christ  the  king. 

And  Pilate  asked  him,  Baying,  Art  thou  the  kingof  the  Jews? 
But  he  answering  said,  Thou  sayest.  And  when  he  was  accused 
by  the  chief  priests  and  elders,  he  answered  nothing.  Then  Pi- 
late saith  to  him.  Dost  thou  not  hear  how  great  testimonies  they 
allege  against  thee?  And  he  answered  not  to  any  word:  so  that 
the  governor  wondered  exceedingly. 

Pilate  went  into  the  hall  again,  and  called  Jesus,  and  said  to 
him,  Art  thou  the  king  of  the  Jews?  Jesus  answered,  Sayest 
thou  this  thing  of  thyself,  or  have  others  told  it  thee  of  me? 
Pilate  answered,  Am  I  a  Jew?  Thy  own  nation  and  the  chief 
priests  have  delivered  thee  up  to  me;  what  hast  thou  done? 
Jesus  answered,  My  kingdom  is  not  of  this  world.  If  my 
kingdom  were  of  this  world,  my  servants  would  certainly  strive 
that  I  should  not  be  delivered  to  the  Jews:  but  now  my  king- 
dom is  not  from  hence.  Pilate  therefore  said  to  him,  Art  thou 
a  king,  then?  Jesus  answered,  Thou  sayest  that  I  am  a  king. 
For  this  was  I  born. -and  for  this  came  I  into  the  world,  that  1 
should  give  testimony  to  the  truth.  Every  one  that  is  of 
the  truth  heareth  my  voice.  Pilate  saith  to  him.  What  is 
truth? 

And  when  he  had  said  this,  he  went  out  again  to  the  Jews. 
And  Pilate  said  to  the  chief  jmests  and  to  the  multitudes.  I  find 
no  cause  in  this  man.  But  they  were  more  earnest,  saying.  lie 
stirreth  up  the  people,  teaching  throughout  all  Judea, beginning 
from  Galilee  to  this  place.  But  Pilate  hearing  of  Galilee,  asked 
if  the  man  was  a  Galilean]  and  when  he  understood  that  he  was 
of  Herod's  jurisdiction,  he  sent  him  away  to  Herod,  who  him- 
M'lf  also  was  at  Jerusalem  in  those  davs." 


Section  •.';.    jesus  before  hebod.     (Luke  xxiii.  8-12). 

"And  Herod  having  seen  Jesus,   was  very  glad,   for  he  was 
desirous  of  a  long  time  to  see  him.  because  he    had    heard   man\ 


A   HISTORY   OF  THE   WORSHir   OF  GOD.  187 

things  of  liim,  and  he  hoped  fco  see  some  sign  wrought  by  him. 
And  he  questioned  him  in  many  words;  bul  Jesus  answered 
him  nothing.  And  the  chief  priests  and  the  scribes  were  stand- 
ing by  earnestly  accusing  him.  And  Eerod  with  his  army  set 
him  at  uought,  and  mocked  him,  putting  on  him  a  white  gar- 
ment, and  sent  him  back  to  Pilate.  And  Eerod  and  Pilate  were 
made  friends  that  same  day;  for  before  they  were  enemies  one 
to  another." 


Section  28.     barabbas   preferred  to  jesus.     (Luke  xxiii. 
13-25;  Matt,  xxvii.  15-20;  Mark  xv.  6-15). 

"  And  Pilate  calling  together  the  chief  priests,  and  the 
magistrates,  and  the  people.,  said  to  them,  Ye  have  presented 
unto  me  this  man  as  one  that  perverteth  the  people,  and  be- 
hold I,  questioning  him  before  you,  have  found  no  cause  in  this 
man  in  those  things  whereof  ye  accuse  him.  No.  nor  Herod; 
for  I  sent  you  to  him,  and  behold  nothing  worthy  of  death  is 
done  to  him.     I  will  chastise  him  therefore,  and  release  him. 

Now  upon  the  solemn  day  the  governor  was  accustomed  to 
release  to  the  people  one  prisoner,  whom  they  would.  And  thev 
had  then  a  notorious  prisoner  that  was  called  Barabbas,  who 
was  put  in  prison  with  some  seditious  men,  and  he  had  commit- 
ted murder  in  the  sedition.  And  when  the  multitude  was  come 
up  they  began  to  desire  that  he  would  do  as  he  had  ever  done 
unto  them.  And  Pilate  answered,  Will  ye  that  I  release  unto 
you  the  king  of  the  Jews  ?  For  he  knew  that  the  chief  priests 
had  delivered  him  up  out  of  envy.  But  the  chief  priests  and 
elders  persuaded  the  peojue  that  they  should  ask  Barabbas,  and 
destroy  Jesus. 

And  as  he  was  sitting  on  the  judgment-seat,  his  wife  sent 
to  him,  saying.  Have  thou  nothing  to  do  with  that  just  man. 
For  I  have  suffered  many  things  this  day  in  a  dream  because  of 
him. 

And  the  governor  answering  said  to  them,  Whether  will  ye 
of  the  two  to  be  released  mit<>  you  ?  But  they  said.  Barabbas. 
Pilate  saith  to  them,  What  shall  I  do  with  Jesus  that  is  called 
Christ  ?  They  say  all,  Let  him  be  crucified  !  But  he  said  to 
them  the  third  time,  Why,  what  evil  hath  this  man  done  ?  I 
find  no  cause    in    him;  I  will  chastise  him    therefore,  and   let 


188  THE  LIFE  OF  JE8DS  CHRIST  IN  OUR  CEREMONIES. 

him  go.  But  they  were  instant  with  loud  voices  requiring  that 
he  might  be  crucified.  And  Pilate  seeing  that  he  prevailed 
nothing,  but  that  rather  a  tumult  was  made,  taking  water 
washed  his  hands  before  the  people,  saying,  I  am  innocent  of 
the  blood  of  this  just  man;  look  you  to  it.  And  the  whole  peo- 
ple answering,  said,  His  blood  be  upon  us,  and  upon  our  child- 
ren But  Pilate  being  willing  to  satisfy  the  people,  released  to 
them  Btirabbas,  and  delivered  up  Jesus  when  he  had  scourged 
him,  to  be  crucified." 

Section  29.    jesus  is  scourged  and  crowned  with  thorns. 
(John  xix.  1-3  ;  Mark  xv.  16-19  ;  Matt,  xxvii.  27-2!)). 

"Then  Pilate  took  Jesus  and  scourged  him. 

And  the  soldiers  led  him  away  into  the  court  of  the  palace, 
and  they  call  together  the  whole  band.  And  stripping  him,  they 
put  a  scarlet  cloak  about  him.  And  platting  a  crown  of  thorns, 
they  put  it  upon  his  head,  and  a  reed  in  his  right  hand.  And 
bowing  the  knee  before  him,  they  mocked  him,  saying,  Hail. 
king  of  the  Jews. 

And  spitting  upon  him,  they  took  the  reed  and  struck  his 
head." 

Section  30.     .iesus  is  hrougt  forth  to  the  people.  (John 
xix.   4-10  ;  Luke  xxiii.   21-25;  Matt,  xxvii.  31). 

•'Then  Pilate  went  forth  again,  and  saith  to  them,  Behold  1 
bring  him  forth  unto  you,  that  ye  may  know  that  I  find  no  cause 
in  him.  Jesus  therefore  came  forth,  wearing  the  crown  of  thorns 
and  the  purple  garment.  And  he  saith  to  them,  Behold  the 
Man.  When  the  chief  priests  therefore  and  the  servants  had 
seen  him,  they  cried  out,  saying,  Crucify  him,  crucify  him  ! 
Pilate  saitli  unto  them,  Take  ye  him.  and  crucify  him;  for  I  find 
no  cause  in  him.  The  Jews  answered  him.  We  have  a  law.  and 
according  to  our  law  he  ought  to  die,  because  he  made  himself 
the  son  of  (iod. 

When  Pilate  therefore  had  heard  this  saying,  he  feared  the 
more.  An<l  he  entered  into  the  hall  again  and  he  said  to  Jesus, 
\\  hence  art  thou  ?  But  Jesus  gave  him  no  answer.  Pilate  there- 
fore saith  to  him,  Speakesl   thou  not  to  me  ?  knowest  thou  not 


A    HISTORY    OF   THE    WORSHIP   OF   GOD.  189 

that  I  have  power  to  crucify  thee,  and  1  have  power  to  release 
thee  ?  Jesus  answered,  Thou  shouldst  not  have  any  power  against 
inc.  unless  it  were  given  thee  from  above.  Therefore  he  that 
hath  delivered  me  to  thee  hath  the  greater  sin. 

And  from  henceforth  Pilate  sought  to  release  him.  But  the 
•lews  cried  out,  saving.  If  thou  release  this  man  thou  art  not 
<  '.esar's  friend  :  for  whosoever  maketh  himself  a  king  speaketh 
against  Caesar. 

But  when  Pilate  had  heard  these  words,  he  brought  Jesus 
forth,  and  sat  down  in  the  judgment  seat,  in  the  place  thai  i- 
called  Lithostratos,  and  in  Hebrew  Gabbatha.  And  it  was  the 
parasceve  of  the  pash,  (')  about  the  sixth  hour;  (")  and  he  saith 
to  the  Jews.  Behold  your  king!  But  they  cried  out,  Away  with 
him.  away  with  him  !  crucify  him  !  Pilate  saith  to  them,  Shall 
I  crucify  your  king  '1  The  chief  priests  answered.  We  have  no 
kiny  but  Usesar.  And  Pilate  gave  sentence  that  it  should  be  as 
they  required.  And  he  released  unto  them  liim  who  for  murder 
and  sedition  had  been  cast  into  prison  whom  they  desired;  but 
Jesus  he  delivered  up  to  their  will.  Then  therefore  he  delivered 
him  to  them  to  be  crucified.  And  they  took  off  the  cloak  from 
him,  and  put  on  him  his  own  garments,  and  led  him  away  to 
crucify  him. " 


Section  31.     jesus  is  led  away  to  be  crucified.     (John 
xix.  IT;  Matt,  xxvii.  31;  Mark  xv.  51;  Luke  xxii.  26-31). 

THE    SIXTH    DAY    OF    THE  WEEK,  THE    FIFTEENTH  OF    NISAX,   BE- 
TWEEN 9  A.   M.   AND  MIDDAY. 

"And  bearing  his  own  cross  he  went  forth  to  that  place 
which  is  called  Calvary,  but  in  the  Hebrew  Golgotha.  And 
they  forced  one  Simon,  a  Cyrenian,  the  father  of  Alexander  and 
Rufus,  who  passed  by,  coming  out  of  the  country,  to  take  up 
his  cross.     And  they  laid  the  cross  on  him  to  carry  after  Jesus. 

And  there  followed  him  a  great  multitude  of  people,  and  of 

(')  This  expression  may  mean  the  preparation  for  the  Sahhath  of 
the  Passover:  i.  e,  the   Friday  in  Paschal  week. 

(*)  It  lias  heen  supposed  that  St.  John  reckons  his  hours  as  we  do, 
from  midnight  to  noon,  and  from  noon  to  midnight. 


190  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

women,  who  bewailed  and  lamented  him.  But  Jesus,  turning 
to  them,  said,  Daughters  of  Jerusalem,  weep  not  over  me,  but 
weep  for  yourselves,  and  for  your  children.  For  behold  the 
days  shall  come,  wherein  they  will  say,  Blessed  are  the  barren, 
and  the  wombs  that  have  not  borne,  and  the  paps  that  have  not 
given  Buck.  Then  shall  they  begin  to  say  to  the  mountains. 
Fall  upon  us  :  and  to  the  hills.  Cover  us.  For  if  they  do  these 
things  in  the  green  wood,  what  shall  they  do  in  the  dry  ? 

And  there  were  also  two  other  malefactors  led  with  him  to  be 
put  to  death." 

Section  32.     jesus  on  the  cross. — his  seven  last  words. 

(Mark  xv.  25-38;  Matt,  xxvii.  33-51:   Luke  xxiii. 

33-46;  John  xix.  19-30). 

THE    SIXTH     DAY    OF    THE  WEEK,  THE   FIFTEENTH  OF  NISAN,  BE- 
TWEEN 9  A.  M.   AND   3  P.    M. 

"  And  they  bring  him  into  the  place  Golgotha,  which  being 
interpreted,  is  the  place  of  Calvary.  And  they  gave  him  to 
drink  wine  mingled  with  myrrh  ;  but  when  he  had  tasted  he 
would  not  drink.  And  they  crucified  him  there.  And  it  was 
the  third  hour,  and  they  crucified  him.  And  with  him  thcv 
crucify  two  thieves,  the  one  on  his  right  hand,  and  the  other  on 
his  left.  And  the  Scripture  was  fulfilled,  which  saith.  And  hi 
was  reputed  with  the  wicked.     (Isa.  liii.  12). 

And  Jesus  said,  Father,  forgive  them  ;  for  they  know  not 
what  thcv  do. 

And  Pilate  wrote  a  title  also,  and  he  put  it  on  the  cross. 
And  the  writing  was,  Jesus  of  Nazareth,  the  Kino  of  mi: 
JBWS.  This  title  therefore  read  many  of  the  Jews;  for  tin- 
place  where  Jesus  was  crucified  was  nigh  to  the  city:  and  it  was 
written  in  Hebrew,  and  Greek,  and  Latin.  Then  said  the  chief 
priests  of  the  Jews  to  Pilate.  Write  not.  The  King  of  the  Jews: 
out  that  he  said,  1  am  the  King  of  the  Jews.  Pilate  answered, 
\\  hat   I   have  written   1   have  Written. 

The  soldiers  therefore  when  the\  had  crucified  him, took  his 
garments  (and  they  made  four  parts,  to  every  soldier  a  part), 
and  also  his  coat.  Now  the  coat  was  without  seam,  woven  from 
the    fcop    throughout.      The)    said    therefore   one    to  allot  her.  Let 


A    HISTORY    OF  THE    WORSHIP   OF  GOD.  191 

ufi  not  cut  it,  but  let  ue  casl  lota  for  it.  whose  it  shall  be.  That 
the  Scripture  might  be  fulfilled,  saying,  They  divided  my  ;/>>>■- 
merits  among  them  and  upon  my  vestun  they  have  cast  lots. 
(I's.  \\i.  L9).  The  Boldiers  indeed  did  these  things.  And  they 
sat  and  watched  him. 

And  the  people  stood  beholding.  And  they  that  passed  by 
blasphemed  him,  wagging  their  heads,  and  saying.  Yah  !  thou 
that  destrovest  the  temple  of  God,  and  in  three  days  dost  re- 
build it.  save  thy  own  self.  If  thou  be  the  Son  of  God,  come 
down  from  the  cross.  In  like  manner  also  the  chief  priests, 
with  the  scribes,  mocking,  said,  He  saved  others,  himself  he 
cannot  save.  If  he  be  the  King  of  Israel,  let  him  now  come 
down  from  the  cross,  and  we  will  believe  him.  He  trusted  in 
God;  let  him  now  deliver  him  if  he  will  have  him;  (')  for  he 
said,  I  am  the  Son  of  God.  And  the  selfsame  thing  the  thieves 
also  that  were  crucified  with  him,  repioached  him  with. 

And  one  of  those  robbers  that  were  hanged,  blasphemed 
hi  in.  Baying,  If  thou  be  Christ,  save  thyself  and  us.  But  the 
other  answering,  rebuked  him,  saying,  Neither  dost  thou  fear 
God,  seeing  thou  art  in  the  same  condemnation.  And  we  in- 
deed justly;  for  we  receive  the  due  reward  of  our  deeds:  but 
this  man  hath  done  no  evil.  And  he  said  to  Jesus,  Lord,  re- 
member me  when  thou  shalt  come  into  thy  kingdom.  And  Je- 
sus said  to  him,  Amen  I  say  to  thee,  To-day  thou  shalt  be  with 
me  in  paradise. 

Now  there  stood  by  the  cross  of  Jesus,  his  mother,  and  his 
mother's  sister,  Mary  of  Cleophas,  and  Mary  Magdalene.  When 
Jesus  therefore  had  seen  his  mother,  and  the  disciple  standing, 
whom  he  loved,  he  saith  to  his  mother.  Woman,  behold  thy 
Son.  Then  he  saith  to  the  disciple,  Behold  thy  mother.  And 
from  that  hour  the  disciple  took  her  to  his  own. 

And  when  the  sixth  hour  was  come  there  was  darkness  over 
the  whole  earth  until  the  ninth  hour.  (")  And  at  the  ninth  hour 
Jesus  cried  out  with  a  loud  voice  saying,  Eloi,  Eloi,  lama 
sabachthani?  which  is,  being  interpreted,  My  God,  My  God, 
why  hast  thou  forsaken  me?  (Ps.  xxi.  2.)  And  some  of  the 
standers-by  hearing,  said.  Behold,  he  calleth  Elias. 

Jesus  knowing  that  all  things  were  now  accomplished,  that 
the  Scripture  might  be  fulfilled,  said,  I  thirst.     Now  there  was 

(')  Ps.  xxi.  it. 

(*)  i.  e.  from  mid-day  to  3  P,  M. 


192  THE   LIFE   OF   JESUS   CHRIST   IN   OUR   CEREMONIES. 

a  vessel  set  there  full  of  vinegar.  And  one  running,  and  filling 
a  sponge  with  vinegar,  and  putting  it  upon  a  reed,  gave  him  to 
drink,  saying,  Stay,  let  us  see  if  Elias  come  to  take  him  down. 

When  therefore  Jesus  had  received  the  vinegar,  he  said,  It 
is  consummated.  And  the  sun  was  darkened,  and  the  veil  of  the 
temple  was  rent  in  the  midst.  And  Jesus,  crying  with  a  loud 
voice,  said.  Father,  into  thy  hands  I  commend  my  spirit.  And 
saying  this,  and  bowing  his  head,  he  gave  up  the  ghost." 

God  spared  not  His  own  son,  but  delivered  him  up  for  us  nil. 
The  above  words  of  St.  Paul  which  are  recited  by  the  priests  at 
the  beginning  of  Lauds  on  Good  Friday,  give  us  an  insight  to  the 
ceremonies  of  the  church  on  Good  Friday,  and  to  the  practices 
of  devotion  toward  the  passion  of  our  Lord. 

On  Good  Friday  the  church  offers  no  sacrifice,  nor  is  there 
any  consecration  of  the  holy  Eucharist;  the  priest  receiving  the 
sacred  host  which  was  consecrated  the  day  before.  So  that  in 
the  office,  the  church,  instead  of  the  mass  contents  herself  with 
the  bare  representation  of  the  Passion  of  Jesus  Christ.  Before 
the  reading  of  the  history  of  the  Passion  according  to  St.  John's 
gospel,  she  very  appropriately  records  the  slaying  and  eating  of 
the  Paschal  Lamb  in  Egypt  by  the  Jews,  and  the  command  to 
yearly  commemorate  an  event  which  was  a  symbol  BO  striking  of 
the  death  of  Jesus  Christ  and  of  our  redemption  through  the 
effusion  of  His  blood.  After  the  singing  of  many  prayers  for 
all  classes  of  men  in  the  world,  the  priest  during  this  office, puts 
off  his  upper  vestment,  and  taking  the  cross  covered  with  a 
veil,  goes  to  the  lower  corner  of  the  epistle  side  of  the  altar, 
where  he  uncovers  the  top  of  it  and  shows  it  to  the  people,  singing 
the  following  anthem: 

"Behold  the  wood  of  the  cross  on  which  hung  the  salvation 
of  the  world,  come  let  us  adore/'  when  all  prostrate  except  the 
celebrant.  Going  up  to  the  upper  corner  of  the  same  side  of  the 
altar,  he  uncovers  the  righl  arm  of  the  cross,  raising  it  a  little, 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  193 

and  repeats  on  a  higher  tone  of  voice,  "Behold  the  wood  of  the 
cross,  etc."  Finally  going  up  to  the  center  of  the  altar,  lie 
wlioly  uncovers  the  sacred  sign,  raises  it  up  towards  the  people 
and  sings  out.  "Behold  the  wood  of  the  cross,  etc.,  come  let  us 
adore." 

The  adoration  of  the  cross  (of  the  crucified)  then  begins. 
The  priest  places  the  cross  on  the  ground  upon  a  carpet  in 
trout  of  the  altar,  and  taking  off  his  shoes  makes  three  prostra- 
tions before  kissing  it.  The  reverened  clergy  and  the  faithful 
come  to  adore  the  cross,  doiug  as  the  celebrant  did. 

A  most  admirable  custom  is  that  of  offering  money  to  the 
cross,  that  is  of  making  an  offering  for  the  keeping  of  the  holy 
shrines  in  the  holy  land,  on  this  very  day,  when  the  Saviour 
was  crucified  in  Jerusalem  after  being  sold  for  thirty  pieces  of 
silver. 

The  grateful  memory  of  the  sufferings  and  death  of  Jesus 
Christ  is  ever  present  to  the  mind  of  the  church,  and  that  is 
the  origin  of  countless  practices  of  devotion  which  have  no  need 
of  explanation  after  the  reading  of  the  history  of  the  Passion. 

We  will  mention  a  few  of  those  practices. 

The  signing  of  ourselves  with  the  sign  of  the  cross. — Images 
of  the  cross. — The  form  of  the  cross  used  by  the  sacred  minis- 
ters in  blessing  persons  or  objects. — The  kissing  of  the  cross. 
— Most  admirable  prayers  to  Jesus  Christ  suffering  or  dying. 
— Meditations  whilst  saying  the  rosary  on  the  sweat  of  blood, 
the  scourging,  the  crowning  with  thorns,  the  carriage  of  the 
cross,  the  crucifixion. — The  exercise  of  the  way  of  the  cross,  by 
which  we  commemorate  with  thankful  hearts  many  circum- 
stances of  the  passion,  some  of  which  are  not  mentioned  in  the 
gospel,  but  were  known  by  the  early  disciples  to  have  occurred. 

18| 


194         the  life  of  jesus  christ  in  our  ceremonies. 

Section  33.     the  signs  that  followed  the  death  of  jesus. 
(Matt.  x.wii.  Al-50;  Luke  xxiii.  47-49;   Mark   xv.  39-41). 

THE    SIXTH     DAY   OK    THE  WEEK,  THE    FIFTEENTH    OF  NISAN.    BE- 
TWEEN 3  AND  6  P.   Iff.      • 

"  And  behold  the  veil  of  the  temple  was  rent  in  two  from  the 
top  even  to  the  bottom;  and  the  earth  quaked  and  the  rocks 
were  lent;  and  the  graves  were  opened,  ami  many  bodies  of  the 
saints  that  had  slept  arose.  And  coming  out  of  the  tombs 
after  his  resurrection  came  into  the  holy  city,  and  appeared  to 
many. 

Now  the  centurion,  and  they  that  were  with  him,  watching 
Jesus,  having  seen  the  earthquake  and  the  things  that  were 
done,  were  sore  afraid,  saying.  Indeed  this  was  the  Son  of  God. 

And  all  the  multitude  of  them  that  were  come  together  to 
that  sight,  and  saw  the  things  that  were  done,  returned,  strik- 
ing their  breasts. 

And  all  his  acquaintance  stood  afar  off.  And  there  were 
also  women  looking  on  afar  off;  among  whom  was  Mary  Magda- 
lene, and  Mary  the  mother  of  James  the  less  and  of  Joseph 
and  Salome,  who  also  when  he  was  in  Galilee  followed  him,  and 
ministered  to  him;  and  many  other  women  that  came  up  with 
him  to  Jerusalem. " 

Section  :)4.    the  side  of  jesus  opened  with  a  spear. 
(John   xix.   31-37). 

"  The  dews  therefore  because  it  was  the  parasceve,  that  the 
bodies  might  not  remain  upon  the  cross  on  the  sabbath-day 
(for  that  was  a  great  sabbath-day)  besought  Pilate  that  their 
legs  might  be  broken,  and  that  they  might  be  taken  away. 

The  soldiers  therefore  came;  and  they  brake  the  legs  of  the 
first,  and  of  the  other  that  was  crucified  with  him.  But  after 
they  were  come  to  Jesus,  when  they  saw  that  he  was  already 
dead,  they  did  not  brake  his  legs:  but  one  of  the  soldiers  with 
a  spear  opened  his  side,  and   immediately  there  came  out  blood 

and  water.      And  he  that  saw  il    bath  gives    testimony:   and    his 

testimony  is  true.     And  he  knoweth  thai  be  saith  true:  thai  ye 
also  may  believe.     For  these  things  were  done  thai   the  scrip- 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  195 

ture  might  be  fulfilled,    Pi  shall  not  break  a  born  of  him  (Exod. 

xii.  4ti).     And  again  another  scripture  saith.   They  shall  look  on 
him  whom  they  pierced  (Zach.  xii.  H')." 


Section  :!.'..     jesus   is   taken'  down   from  the  cross,    anh 

LAID    IN    A    NEW    TOMB    IN   THE   GARDEN".    (Mark  XV.  42—17; 
John  xix.  38-42;  Matt,  xxvii.  57-61;  Luke  xxiii.  50-50. 

■•Ami  when  evening  was  now  come,  (because  it  was  the 
parasceve,  that  is,  the  day  before  the  sabbath,)  a  certain  rich 
man  of  Arimathea.  named  Joseph,  a  noble  counsellor,  a  good 
and  a  just  man,  who  was  also  himself  waiting  for  the  kingdom  of 
God,  came,  and  went  in  boldly  to  Pilate,  (and  because  he  was  a 
disciple  of  Jesus,  but  secretly  for  fear  of  the  Jews)  besought 
Pilate  that  he  might  take  away  the  body  of  Jesus.  And  Pilate 
wondered  that  he  should  be  already  dead:  and  sending  for  the 
centurion,  lie  asked  him  if  lie  were  already  dead.  And  when  he 
had  understood  it  by  the  centurion  be  gave  the  body  to 
Joseph. 

He  came,  therefore,  and  took  away  the  body  of  Jesus.  And 
N  icodemus  came  also,  he  who  at  the  first  came  to  Jesus  by 
night,  bringing  a  mixture  of  myrrh  and  aloes,  about  a  hundred 
pound.  They  took  therefore  the  body  of  Jesus,  and  bound  it  in 
linen-cloth  with  the  spices,  as  the  manner  of  the  Jews  is  to 
bury. 

Now  there  was  in  the  place  where  he  was  crucified  a  garden; 
and  in  the  garden  a  new  sepulchre  wherein  no  man  yet  had  been 
laid.  There,  therefore,  because  of  the  parasceve  of  the  Jews, 
they  laid  Jesus,  because  the  sepulchre  was  nigh  at  hand.  And 
he.  Joseph,  rolled  a  great  stone  to  the  door  of  the  sepulchre, 
and  went  his  way.  And  there  was  there  Mary  Magdalene,  and 
the  other  Mary,  sitting  over  against  the  sepulchre.  And  the 
women  that  were  come  with  him  from  Galilee,  following  after, 
saw  the  spulchre,  and  how  the  body  was  laid.  And  returning, 
they  prepared  spices  and  ointments,  and  on  the  sabbath-day  they 
rested,  according  to  the  commandment/' 


19g  the  life  of  jesus  christ  in  our  ceremonies. 

Section    86.     the    sepdlohee    is    mai»h   sure. 
(Matt,  xxvii.  62-66). 

THE    EVENING     OF    THE     SEVENTH     DAY    OF    THE    WEEK,     THE 
SIXTEENTH     OF    NISAN. 

"And  the  next  day  that  followed  the  day  of  preparation,  the 
chief  priests  and  Pharisees  came  together  to  Pilate,  saying,  Sir, 
we  have  remembered  that  that  seducer  said,  while  he  was  yet 
alive.  After  three  days  I  will  rise  again.  Command  therefore 
the  sepulchre  to  be  guarded  until  the  third  day;  lest  perhaps  his 
disciples  come,  and  steal  him  away,  and  say  to  the  people,  lit- 
is risen  from  the  dead;  and  the  last  error  shall  be  worse  than  the 
first.  Pilate  said  to  them,  Ye  have  a  guard:  go,  guard  it  as  ye 
know.  And  they  departing  made  the  sepulchre  sure,  sealing 
the  stone,  and  setting  guards.'' 

Holy  Saturday. — The  body  of  our  divine  Saviour  was  de- 
posited in  the  grave  on  the  day  answering  to  our  Friday,  and  re- 
mained thereinto  until  the  morning  of  the  third  day  (Sunda\  )- 
In  memory  of  this,  the  last  day  of  our  week  is  set  apart  like  Fri- 
day as  a  day  of  penance,  and  also  as  a  day  of  preparation  for 
Sunday,  But  on  Holy  Saturday  we  anticipate  in  a  manner  the 
joys  of.  the  resurrection,  by  the  following  rites  or  ceremonies. 

The  Blessing  of 'the  New  Fire. — The  Son  of  God  incarnate, 
came  to  enlighten  us  concerning  our  immortal  destinies,  and 
also  to  kindle  in  our  hearts  the  fire  of  divine  charity.  We 
should  walk  in  His  light,  and  mind  things  that  are  above,  being 
animated  by  His  spirit. 

The  Blessings  of  I"tr<  drains  of  Incense.  —  Hearts  tilled 
with  divine  love,  desire  to  converse  with  God  by  prayer,  but 
have  need  of  grace  to  perform  that  function  well. 

The  Lighting  <>f  <'<tn<lhs  from  the  New  Fire,  after  the 
solemn  announcement  that  the  'light  of  Christ,  has  appeared, 
Lumen   ChrUti,     These  words  remind  us  of  the  solemn  warning 


A    HISTORY    OF   THE    WORSHir    OF   GOD.  197 

on  the  hanks  of  the  Jordan  ami  on  Mount  Thabor.  "This  is  my 
well  beloved  Son,  hear  ye  Him." 

The  Blessing  of  the  Paschal  < 'Ja mile,  representing  the  Saviour 
risen  from  the  dead.  It  is  lighted  during  the  mass  every  Sunday 
until  the  day  of  the  ascension,  in  memory  of  our  Saviour  who  for 
forty  days  after  His  resurrection  frequently  appeared  to  Hie 
disciples. 

The  Blessing  of  the  Baptismal  Water. — On  the  night  that  the 
Israelite  captives  in  Egypt  immolated  the  Paschal  lamb,  and 
passed  the  Red  sea,  they  were  made  free  from  the  try  ran  ny  of 
Pharaoh.  This  was  a  figure  of  our  redemption,  and  of  the  sac- 
rament of  baptism.  Holy  Saturday  being  the  day  appointed  in 
special  manner  for  the  conferring  of  baptism,  the  water  to  be  used 
for  it  is  blessed  solemnly  on  this  morning,  and  then  the  cate- 
chumens or  infants  are  solemnly  baptized.  No  other  time  could  be 
more  appropriately  chosen  for  the  solemn  administration  of  bap- 
tism as  it  was  on  the  day  preceding,  that  the  blood  of  the  lamb 
was  shed  for  the  salvation  of  men.  The  church  on  this  occasion 
manifests  her  joy  by  directing  the  applicants  for  baptism  to  put 
on  white  garments,  and  wear  them  for  a  week. 


CHAPTER  VIII. 

EASTER   TIME. 

EVENTS    OF   THE   FORTY    DAYS  FROM  THE  RESURRECTION    TO   THE 

ASCENSION. 

For  the  better  understanding  of  the  events  which  we  are  about 
to  relate,  and  also  of  some  of  those  related  in  the  last  chapter, 
we  will  here  write  down  what  we  remember  of  Calvary.    Calvary 


108  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

was  not  a  mountain  but  a  large  rock  on  rising  ground  very  near 
and  west  of  the  west  wall  of  the  city.  Owing  to  the  particular 
position  of  this  rock,  all  that  was  enacted  upon  it  could  be  Been 
by  an  immense  crowd.  It  is  known  that  the  name  Calvary  means 
skull,  and  that  a  constant  tradition  relates  that  tbeskull  of  Adam 
was  placed  there  by  one  of  the  sons  of  Noah.  The  great  church 
of  the  Holy  Sepulchre  at  Jerusalem,  contains  under  its  roof  the 
said  rock  of  Calvary  which  has  been  partly  cut  down  to  allow 
the  erection  of  the  church  over  it,  and  also  the  sepulchre  of  our 
Lord.  Between  the  place  of  the  cross  and  the  sepulchre,  there 
was  a  very  narrow  valley,  and  the  sepulchre  had  been  hewn  out 
of  the  rock  in  the  west  side  of  that  valley.  Calvary  ami  the  sep- 
ulchre were  not  further  apart  than  ninety  feet.  The  body  was 
prepared  for  immediate  burial  at  the  foot  of  the  rock  on  a  spot 
now  marked  out  by  a  slab  of  marble  which  covers  it. 

From  the  above  notes  the  reader  must  understand,  that  Cal- 
varv  where  we  now  see  the  place  where  the  cross  stood,  is  much 
more  elevated  than  the  floor  of  the  church  (About  thirteen 
feet.  ). 

On  this  most  sacred  spot  we  saw  a  rock  split  across  the  veins 
in  such  a  manner  that  no  human  hands  could  have  done  it.  and 
the  fissure  extends  to  the  floor  below.  To  a  cavity  under  this 
split  rock,  they  give  the  name  of  the  <-h<t/><  I  of  Adam .  because 
here  it  was.  according  to  the  legend,  that  Sem  had  deposited  the 
skull  of  Adam,  the  first  man. 

The  name  sepulchre  is  always  given  by  the  Evangelists  bo  the 
place  where  our  Saviour  was  buried.  This  sepulchre  was  not  a 
simple  grave,  but  a  room  dug  out  of  the  rock.  This  Bepulchre 
contained  a  grave  hewn  out  of  the  rock  like  the  room  itself  and 
the  enterance  to  the  monument  was  through  an  opening  like 
that  of  an  oven,  quite  low,  which  was  closed  by  a  heavy  stone  of 
an   oval   shape   which    was   rolled   against   it.      Hence  St.  Peter 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  199 

could  enter  into  the  sepulchre,  Mary  Magdalene  could  look  into 
it  by  stooping  down,  etc. 

The  Basilica  of  the  holy  sepulchre  lias  been  constructed  in 
such  a  shape  that  the  great  dome  or  cupola  rises  immediately 
above  the  holy  sepulchre.  When  priests  say  mass  in  the  holy 
sepulchre  a  frame  is  placed  on  the  very  grave  of  our  Lord, 
which  is  in  the  shape  of  a  common  coffin  and  is  consequently 
very  low. — An  altar  stands  near  the  sepulchre  in  the  place 
where  our  Lord  appeared  to  Mary  Magdalen. — The  sepulchral 
room  is  just  large  enough  to  admit  of  the  presence  of  the  priest 
and  his  clerk,  and  so  confined  that  when  High  Mass  is  sung 
there,  the  voice  of  the  celebrant  can  hardly  he  heard  by  the 
singers  and  the  faithful  who  assist  at  the  sacrifice  outside  the 
sepulchre. 

Section  1.    the  end  of  tin:  sabbath. — the  angel  of  the 

lobd  rolls  back  the  stone  from  the  door  of  till! 

sepulchre.     (Matt,  xxviii.  2-4;  Mark  xvi.  1-4). 

BETWEEN  THE  EVENING  AT  THE  BEGINNING  OF  THE  FIBST   l> A  ^ 

OF  THE  WEEK,  THE  SEVENTEENTH  OF  NISAN, 

AND  THE  EARLY  DAWN. 

"  And  behold  there  was  a  great  earthquake;  for  the  angel  of 
the  Lord  descended  from  heaven,  and  came  and  rolled  back  the 
stone,  and  sat  upon  it.  His  countenance  was  as  lightning  and 
his  raiment  as  snow;  and  for  fear  of  him  the  guards  were  struck 
with  terror,  and  became  as  dead  men. 

And  when  the  sabbath  was  past,  Mary  Magdalene,  and  Mary 
the  mother  of  James,  and  Salome,  bought  sweet  spices,  that 
they  might  come  and  anoint  Jesus.  And  very  early  in  the  morn- 
ing the  first  day  of  the  week,  they  came  to  the  sepulchre,  the 
sun  being  now  risen. 

And  they  said  one  to  another,  Who  shall  roll  us  back  the 
stone  from  the  door  of  the  sepulchre  ?  And  looking,  they  saw 
the  stone  rolled  back,  for  it  was  very  great." 


200  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

SECTION   2.      ST.   MAKY    MAGDALENE    TELLS    ST.    PETER     WI-sT. 

JOHN    THAI'  THEY    HAVE  TAKEN    AWAY   THE   LORD   OUT 

OF  THE  SEPULCHRE.      (John  XX.  1,  2). 

THE  DAWN  OF  THE  FIRST  OAY  OF  THE  WEEK,  THE  SEVENTEENTH 

OF  N1SAN. 

"On  the  first  day  of  the  week  Mary  Magdalene  cometh  early, 
when  it  was  vet  dark,  unto  the  sepulchre;  and  she  saw  the  stone 
taken  away  from  the  sepulehre. 

She  ran  therefore  and  cometh  to  Simon  Peter  and  to  the 
other  disciple  whom  Jesns  loved,  and  saith  to  them,  They  have 
taken  away  the  Lord  out  of  the  sepulchre,  and  we  know  not 
where  they  have  laid  him." 


Section  3.     the  visit  to  the  sepulchre  narrated  by  st. 
luke.     (Luke  xxiii.  55;  xxiv.  1-11). 

"And  on  the  first  day  of  the  week  very  early  in  the  morning 
they — the  women  that  were  come  with  him  from  Galilee — came 
to  the  sepulchre,  bringing  the  spices  which  they  had  prepared. 

And  they  found  the  stone  rolled  -hack  from  the  sepulchre. 
And  going  in  they  found  not  the  body  of  the  Lord  Jesus. 

And  it  came  to  pass  as  they  were  astonished  in  their  mind  at 
this,  behold  two  men  stood  by  them  in  shining  apparel.  And 
as  they  were  afraid  and  bowed  down  their  countenance  towards 
the  ground,  they  said  unto  them,  Why  seek  ye  the  living  with 
the  dead?  He  is  not  here,  but  is  risen.  Remember  how  he 
spake  unto  you  when  he  was  yet  in  Galilee,  saying,  The  Son  of 
man  must  be  delivered  into  the  hands  of  sinful  men,  and  be  cru- 
cified, and  the  third  day  rise  again.  And  they  remembered  his 
words.  And  going  back  from  the  sepulchre,  they  told  all  these 
things  to  the  eleven  and  to  all  the  rest. 

NOW  it  was  Mary  .Magdalene  and  Joanna  and  Man  of  James 
and  the  other  women  that  told  these  things  to  the  apostles. 
And  their  words  seemed  to  them  as  idle  tales,  and  they  did  not 
believe  them.*" 


a  history  of  the  worship  of  god.  201 

Section  4.    bt.  pbteb  lnd  st.  john  visit  the  sepi  lohre. 
(John  \x.  3-10). 

"Peter  therefore  went  out.  and  thai  other  disciple,  and  they 
came  to  the  sepulchre.  And  they  both  ran  together,  and  that 
other  disciple  did  outrun  Peter,  and  came  Bret  to  the  sepulchre. 
And  when  he  stooped  down  he  saw  the  linen-cloths  lying;  but 
yet  he  went  not  in.  Then  Cometh  Simon  Peter,  following  him, 
and  went  into  the  sepulchre,  and  saw  the  linen-cloths  lying,  and 
the  napkin  that  had  been  about  his  head,  not  lying  with  the 
linen-cloths,  but  apart,  wrapt  up  into  one  place.  Then  that 
other  disciple  also  went  in,  who  came  first  to  the  6epulchre;  and 
lie  saw  and  believed.  For  as  yet  they  knew  not  the  scripture, 
that  he  must  rise  again  from  the  dead.  The  disciples  therefore 
departed  again  to  their  home." 


SkCTION    o.      JESUS     APPEARS     TO     ST.      MARY      MAGDALENE. 

(John  xx.   11-18). 

"But  Mary  stood  at  the  sepulchre  without,  weeping.  Now  as 
she  was  weeping,  she  stooped  down,  and  looked  into  the  sepul- 
chre ;  and  she  saw  two  angels  in  white,  sitting,  one  at  the  head, 
and  the  other  at  the  feet,  where  the  body  of  Jesus  had  been  laid. 
They  say  to  her.  Woman,  why  weepest  thou  ?  She  saith  to  them, 
Because  they  have  taken  away  my  Lord  ;  and  I  know  not  where 
they  have  laid  him.  When  she  had  thus  said,  she  turned  her- 
self back,  and  saw  Jesus  standing  ;  and  knew  not  that  it  was 
Jesus.  Jesus  saith  to  her.  Woman,  why  weepest  thou  ?  whom 
seekest  thou  ?  She,  thinking  that  it  was  the  gardener,  saith  to  him, 
Sir,  if  thou  hast  taken  him  hence,  tell  me  where  thou  hast  laid 
him  :  and  I  will  take  him  away.  Jesus  saith  to  her,  Mary.  She 
turning,  saith  to  him.  Rabboni,  (  which  is  to  say.  Master).  Jesus 
saith  to  her.  Do  not  touch  me,  tor  1  am  not  yet  ascended  to  my 
Father  ;  but  go  to  my  brethren,  and  say  to  them,  I  ascend  to  my 
Father  and  to  your  Father,  to  my  God  and  your  God. 

Mary  Magdalene  eometh  and  telleth  the  diciples,  I  have  seeu 
the  Lord,  ami  these  things  he  said  to  me." 


202  the  life  of  jesus  christ  in  our  ceremonies. 

Section  g.    jebus  appeabs  to  the  women  who  had  bees 

TO   THE   SEPULCHRE. — THE    BEPOBT   OF   BOMB   OF   THE 
GUARDS.     (Matt,   xxviii.   9-15). 

"And  behold  Jesus  met  them,  Baying,  All  hail.  But  they  came 
up  and  took  hold  of  his  feet,  and  adored  him.  Then  Jesus  said 
to  them,  Fear  not.  Go  and  tell  my  brethren  that  they  go  into 
Galilee,  there  they  shall  see  me. 

And  when  they  had  departed,  behold  some  of  the  guards 
came  into  the  city  and  told  the  chief  priests  all  things  that  had 
beeen  done.  And  they  being  assembled  together  with  the  an- 
cients, taking  counsel,  gave  a  great  sum  of  money  to  the  soldiers. 
saying,  Say  ye,  His  disciples  came  by  night,  and  stole  him  away 
when  we  were  asleep.  And  if  the  governor  shall  hear  of  this, 
we  will  persuade  him,  and  secure  you.  So  they  taking  the  money, 
did  as  they  were  taught :  and  this  word  is  spread  abroad  among 
the  Jews  even  to  this  day. 

Section  7.     jesus  appears  to  st.  peteb,  and  to  the  two 

disciples  going  to  emmaus.    (1  Cor.  xv.  .">: 

Luke  xxiv.   13-o5). 

tin:  ai"Ii;i;noon  of  the   first   day  ok  THE  WEEK,  THE 
SEVENTEENTH   of  nisan. 

"  And  he  was  seen  by  Cephas. 

And  behold  two  of  them  went  the  same  day  to  a  town  which 
was  sixty  furlongs  from  Jerusalem  named  Emmaus;  and  they 
talked  together  of  all  these  things  that  had  happened. 

And  it  came  to  pass,  that  while  they  talked  and  reasoned 
with  themselves,  Jesus  himself  also  drawing  Dear  went  with 
them.  But  their  eyes  were  held  that  they  should  not  know  him. 
And  lie  said  to  them.  What  are  these  discourses  that  ye  hold 
one  with  another  as  ye  walk,  and  are  sad?  And  one  of  them, 
whose  name  was  Cleophas,  answering,  said  to  him,  Art  thou  a 
stranger  in  Jerusalem,  and  hasl  not  known  the  things  that  have 
been  done  there  ill  these  days:  And  he  >aid  to  them.  What 
things?  And  they  said.  Concerning  Jesus  of  Nazareth,  who 
was  a  prophet  mighty  in  worn  and  word  before  Qod  and  &11  the 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  -"'■> 

people;  and  how  our  chief  priests  and  princes  delivered  him  to 
be  condemned  to  death,  and  crucified  him.  But  we  hoped  that 
it  was  he  thai  Bhould  have  redeemed  Israel:  and  now,  besides 
all  this,  to-day  is  the  third  day  since  these  tilings  were  done. 
Yea,  and  certain  women  also  of  our  company,  affrighted  us, 
who  before  it  was  lighl  were  at  the  sepulchre;  and  not  finding 
his  body,  came,  saying  that  they  had  also  seen  a  vision  of 
angels,  who  said  that  he  is  alive.  And  some  of  our  people  went 
to  the  sepulchre,  and  found  it  so  as  the  women  had  said,  but 
him  they  found  not. 

Then  he  said  to  them,  O  foolish,  and  slow  of  heart  to  be- 
lieve in  all  things  that  the  prophets  have  spoken.  Ought  not 
Christ  to  have  suffered  these  things,  and  so  to  enter  into  his 
glory?  And  beginning  at  Moses  and  all  the  prophets,  he  ex- 
pounded to  them  in  all  the  Scriptures  the  things  that  were 
concerning  him. 

And  they  drew  nigh  to  the  town  whither  they  were  going: 
and  he  made  as  though  he  would  go  farther.  But  they  eon- 
strained  him;  saying.  Stay  with  us,  because  it  is  towards  even- 
ing, and  the  day  is  now  far  spent.  And  he  went  in  with  them. 
And  it  came  to  pass,  whilst  he  was  at  table  with  them,  he  took 
bread,  and  blessed  and  brake,  and  gave  to  them.  And  their 
eyes  were  opened,  and  they  knew  him:  and  he  vanished  out  of 
their  sight. 

And  they  said  one  to  the  other.  Was  not  our  heart  burning 
within  us,  whilst  he  spake  in  the  way,  and  opened  to  us  the 
scriptures  ? 

And  rising  up  the  same  hour  they  went  back  to  Jerusalem; 
and  they  found  the  eleven  gathered  together,  and  those  that 
were  with  them,  saying.  The  Lord  is  risen  indeed,  and  hath  ap- 
peared to  Simon.  And  they  told  what  things  were  done  in  the 
way.  and  how  they  knew  him  in  the  breaking  of  bread." 

Section-  8.     jestjs  appears  to  the  assembled   apostles  in 

THE  ABSENCE  OE  ST.  THOMAS.       (John  XX.  19-25; 
Luke  xxiv.  36-43). 

THE  EVENING   AT  THE  END  OF    THE    FIRST    DAY    OK    THE    WEEK, 

Til  K  Sl.\  l.\  I  I.  i:\TII    mi    fflSAN. 

"Now  when  it  was  late  that  same  day,  the  first  of  the  week. 


204  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

and  the  doors  were  shut,  where  the  disciples  were  gathered  to- 
gether for  fear  of  the  Jews,  Jesus  came  and  stood  in  the  midst, 
and  said  to  them,  Peace  be  to  you.  Hut  they  being  troubled 
and  affrighted,  supposed  that  they  saw  a  spirit.  And  he  said  to 
them,  Why  are  ye  troubled,  and  why  do  thoughts  arise  in  your 
hearts?  See  my  hands  and  feet  that  it  is,  myself;  handle  and 
see;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  to  have. 
and  when  lie  had  said  this  he  shewed  them  his  hands  and  feet. 
The  disciples  therefore  were  glad  when  they  saw  the  Lord. 

He  said  therefore  to  them  again,  Peace  be  to  you.  As  the 
Father  hath  sent  me,  I  also  send  }7ou.  When  he  had  said  this 
he  breathed  on  them;  and  he  said  to  them,  Receive  ye  the  Holy 
Grhost.  Whose  sins  ye  shall  forgive,  they  are  forgiven  them; 
and  whose  sins  ye  shall  retain,  they  are  retained. 

And  while  they  yet  believed  not  and  wondered  for  joy,  he 
said,  Have  ye  here  anything  to  eat?  And  they  offered  him  a 
piece  of  broiled  fish  and  a  honeycomb;  and  when  he  had  eaten 
before  them,  taking  the  remains  he  gave  to  them. 

Now  Thomas,  one  of  the  twelve,  called  Didymus,  was  not 
with  them  when  Jesus  came.  The  other  disciples  therefore  said 
to  him,  We  have  seen  the  Lord.  Hut  he  said  to  them.  Except 
I  see  in  his  hands  the  print  of  the  nails,  and  put  my  fingers  into 
the  place  of  the  nails,  and  put  my  hand  into  his  side,  I  will  not 
believe." 

Section  '.».     after  bight  days  jesus  again  a.ppears  to  the 

apostles,     st.     thomas     being      present, 

(John  xx.  26-29;  Matt,  xxviii.  1G). 

Till:  FIRST  HAY  OK  THE  WEEK,  Tin:  OCTAVE  OF  THE  DAI  OF  THE 
RESURRECTION. 

•'And  after  eight  days  again  his  disciples  were  within,  and 
Thomas  with  them.  Jesus  cometh,  the  doors  being  shut,  and 
stood  in  the  midst,  and  said,  Peace  be  to  you.  Then  he  saith 
lo  Thomas,  Put  in  thy  finger  hither,  and  see  my  hands;  and 
bring  hither  thy  hand,  and  put  it  into  my  side:  and  be  not 
Faithless,  but  believing. 

Thomas  answered  and  said  to    him,    My    Lord    and    my  God. 

Jesus  saith  to  him,  Because  thou   hast  seen   me  Thomas,  thou 


A    HISTORY   OF   THE    WOR8HIP   OF   GOD.  205 

hast    believed;    blessed  are  they  that  have  not  seen,  ami   have 
believed. 

Hut  the  eleven  disciples  went  away  into  Galilee/' 


Section  10.    jesus  manifests  himself  to  seven  disciples 

AT  THE    ska    OF  TIBERIAS.      (John  x.xi.  1-14). 

"After  this,  Jesus  shewed  himself  again  to  the  disciples  at 
the  sea  of  Tiberias.  And  he  shewed  himself  after  this  manner. 
There  were  together  Simon  Peter,  and  Thomas  who  is  called 
Didymus,  and  Nathaiiael,  who  was  of  Cana  of  Galilee,  and  the 
sons  of  Zebedee,  and  two  other  of  his  disciples.  Simon  Peter 
saith  to  them,  I  go  a-fisbing.  They  say  to  him,  We  also  come 
with  thee.  And  they  went  forth  and  entered  into  the  ship; 
and  that  night  they  caught  nothing. 

Hut  when  the  morning  was  come,  Jesus  stood  on  the  shore; 
yet  the  disciples  knew  not  that  it  was  Jesus.  Then  Jesus  said 
to  them,  Children,  have  ye  any  meat?  They  answered  him. 
No.  He  saith  to  them,  Cast  the  net  on  the  right  side  of  the 
ship,  and  ye  shall  find.  They  cast  therefore;  and  now  they 
were  not  able  to  draw  it,  for  the  multitude  of  fishes.  That  dis- 
ciple therefore  whom  Jesus  loved,  said  to  Peter,  It  is  the  Lord. 
Simon  Peter,  when  he  heard  that  it  was  the  Lord,  girt  his  coat 
about  him  (for  he  was  naked),  and  cast  himself  into  the  sea. 
But  the  other  disciples  came  in  the  ship  (for  they  were  not  far 
from  the  land,  but  as  it  were  two  hundred  cubits),  dragging  the 
net  with  fishes. 

As  soon  then  as  they  were  come  to  land,  they  saw  hot  coals 
lying,  and  fish  laid  thereon;  and  bread.  Jesus  saith  to  them. 
Bring  hither  of  the  fishes  that  ye  have  now  caught.  Simon 
Peter  went  up,  and  drew  the  net  to  land,  full  of  great  fishes. 
one  hundred  and  fifty-three.  And  although  there  were  so 
many,  the  net  was  not  broken.  Jesus  saith  to  them,  Come  and 
dine.  And  none  of  them  that  were  at  meat  durst  ask  him, 
Who  art  thou  ?  knowing  that  it  was  the  Lord.  And  Jesus 
cometh  and  taketh  bread,  and  giveth  them,  and  fish  in  like 
manner. 

This  is  now  the  third  time  that  Jesus  was  manifested  to  his 
diseiples  after  he  was  risen  from  the  dead.'' 


206        the  life  of  jesus  christ  in  our  ceremonies. 

Section  1 1.     jests  commissions  st.  peter  to  feed  his  lambs 
and   sheep,    and    foretells   the    apostle's 

MARTYRDOM.      (John  xxi.   L5-24). 

••  When  therefore  they  had  dined,  Jesus  saith  to  Simon 
Peter,  Simon,  son  of  John,  lovest  thou  me  more  than  these  ? 
He  saith  to  him,  Yea,  Lord,  thou  knowest  that  I  love  thee. 
He  saith  to  him,  Feed  my  lambs.  He  saith  to  him  again. 
Simon,  son  of  John,  lovest  thou  me  ?  He  saith  to  him,  Yea, 
Lord,  thou  knowest  that  I  love  tbee.  He  saith  to  him,  Feed  my 
lambs.  He  said  to  him  the  third  time,  Simon,  Son  of  John, 
lovest  thou  me  ?  Peter  was  grieved  because  he  had  said  to  him 
the  third  time,  Lovest  thou  me  ?  And  he  said  to  him,  Lord, 
thou  knowest  all  things:  thou  knowest  that  I  love  thee.  (')  He 
said  to  him,  Feed  my  sheep.  ('"')  Amen,  amen  I  say  to  thee, 
when  thou  wast  younger  thou  didst  gird  thyself,  and  didst  walk 
where  thou  wouldst.  But  when  thou  shalt  be  old,  thou  shalt 
stretch  forth  thy  hands  (')  and  another  shall  gird  thee,  ami 
lead  thee  whither  thou  wouldst  not.  And  this  he  said,  signify- 
ing by  what  death  he  should  glorify  God. 

And  when  he  had  said  this  he  saith  to  him,  Follow  me. 
Peter  turning  about,  saw  that  disciple  whom  Jesus  loved  fol- 
lowing, who  also  leaned  on  his  breast  at  supper,  and  said.  Lord, 
who  is  he  that  shall  betray  thee  ?  And  when  Peter  had  seen 
him,  he  said  to  Jesus,  Lord,  and  what  shall  this  man  do  ?    Jesus 

(')  Our  Lord  had  exacted  a  confession  of  faith  from  the  apostle 
hefore  he  promised  to  build  his  Church  upon  him  :  lie  now  exacts  a  con- 
fession of  love,  and  proceeds  to  fulfil  thai  promise  by  committing  the 
whole  ( 'I in rcli  to  his  care.  He  enjoins  St.  Peter,  and  therefore  empowers 
him  to  tend  his  Church  as  a  shepherd  should  tend  his  Hock,  mother 
words,  he  invests  him  with  the  fulnesssof  authority  to  teach  and  govern 
all  Christians  for  the  salvation  of  their  souls. 

(9)  The  word  translated  '  I'eed  '  in  the  second  charm1,  is  not  the  same 
in  the  Greek  as  in  the  first  and  third.  In  the  second  it  is  a  word  that 
means  '  be  shepherd  over  :  '  and  further  in  the  ( SreeU  we  find  the  word 
•sheep'  in  the  second  charge,  instead  of  'lanihs.'  So  that  the  transla- 
tion from  the  Greek  would  be,  Feed  my  lambs,— Be  shepherd  over  my 

sheep,      feed  niv  sheep. 

i ;)  In  'stretching  forth  his  hands,' there  seems  a  double  allusion  to 

the  action  'of  the  aged  when  they  are  being  assisted  ill  putting  on  their 

clothes,  and  also  to  the  'stretching  forth  the  arms  to  De  nailed  to  the 

cross.'      ORM8BY, 


A   HISTORY   OF   THE   WORSHIP    OF   GOD.  207 

Baith  to  him,  So  I  will  have  him  to  remain  till  1  conic,  what  is 
it  to  thee  ?  follow  thou  me.  (') 

Tli is  saying  therefore  went  abroad  among  the  brethren,  that 
that  disciple  should  not  die.  And  Jesus  said  not  to  him,  He 
should  not  die,  but,  So  I  will  have  him  to  remain  till  I  come, 
what  is  it  too  thee  ?  This  is  that  disciple  who  giveth  testimony 
of  these  things,  and  hath  written  these  things;  and  we  know 
that  his  testimony  is  true." 

Section  12.    jesus  appears  to  the  disciples  <>n  a  moun- 
tain ix  GALILEE.  (Matt,  xxviii.  L6-20;  Mark  xvi.  1(5-18). 

"But  the  eleven  disciples  went  into  Galilee,  unto  the  moun- 
tain where  Jesus  had  appointed  them.  And  seeing  him,  they 
adored;  but  some  doubted. 

And  Jesus  coming  spake  to  them,  saying,  All  power  is  given 
me  in  heaven  and  in  earth.  Going  therefore,  teach  ye  all  na- 
tions; baptising  them  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost;  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you;  and  behold  I  am  with  you 
all  days,  even  unto  the  consummation  of  the  world.  He  that 
believeth  and  is  baptised  shall  be  saved;  but  he  that 
belleveth  not,  shall  be  condemned.  And  these  signs  shall  fol- 
low them  that  believe:  in  my  name  they  shall  cast  out  devils; 
they  shall  speak  with  new  tongues;  they  shall  take  up  serpents; 
and  if  they  drink  any  deadly  thing  it  shall  not  hurt  them;  they 
shall  lay  hands  on  the  sick,  and  they  shall  recover." 

Section  13.     another  appearance  of  jests  recorded  r.v 
st.  paul.  (1  Cor.  xv.  6). 

'•lie  was  seen  by  more  than  five  hundred  brethren  at  once,  of 
whom  many  remain  until  this  present  time,  but  some  are  fallen 
asleep." 

Section  1-4.     .tests  appears  to   the    apostles  at  Jerusa- 
lem. (1  Cor.  xv.  7;  Acts  i.  8;  Luke  xxiv.  44-49). 

"After  that  he  was  seen  of  James,  then  of  all  the  apostles. 
To  whom  also  he  shewed  himself  alive  after  his  passion,  by  many 

(')  '  So,'  that  is,  without  the  cross  and  a  violent  death,  '  till  I  come. 
Corn,  a  Lap. 


208  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES, 

proofs,  for  forty  days  appearing  to  them,  and  speaking  of  the 
kingdom  of  God. 

And  he  Baid  unto  them,  These  are  the  words  that  I  spake  to 
you  while  I  was  yet  with  you:  That  all  things  must  needs  he 
fulfilled  that  are  written  in  the  law  of  Moses,  and  in  the  proph- 
ets, and  in  the  psalms  concerning  mo.  Then  he  opened  their 
mind  that  they  might  understand  the  Scriptures,  And  he  said 
to  them.  Thus  it  is  written,  and  thus  it  hehooved  Christ  to 
suffer,  and  to  rise  from  the  dead  the  third  day:  and  that  in  his 
name  should  be  preached  penance,  and  the  remission  of  sins 
unto  all  nations,  beginning  at  Jerusalem.  And  ye  are  witnesses 
of  these  things.  And  I  send  the  promise  of  my  Father  upon 
you. 

And  eating  together  with  them,  he  commanded  them,  that 
they  should  not  depart  from  Jerusalem,  but  should  wait  for  the 
promise  of  the  Father  which  ye  have  heard  (saith  he)  by  my 
mouth.  But  stay  ye  in  the  city  till  ye  be  endued  with  power 
from  on  high.  For  John  indeed  baptised  with  water,  but  ye 
shall  be  baptised  with  the  Holy  Ghost  not  many  days  hence. 
The\r  therefore  who  were  come  together,  asked  him,  saying. 
Lord,  wilt  thou  at  this  time  restore  the  kingdom  to  Israel?  But 
he  said  to  them,  It  is  not  for  you  to  know  the  times  or  moments 
which  the  Father  hath  put  in  his  own  power.  But  ye  shall  re- 
ceive the  power  of  the  Holy  Ghost  coming  upon  you.  and  ye 
shall  be  witnesses  unto  me  in  Jerusalem,  and  in  all  .huh  a.  and 
in  Samaria,  and  even  to  the  uttermost  part  of  the  earth.*' 

Section  15.     the    ascension.  (Luke  xxiv.  50-53;  Acts  i.  I'- 
ll; Mark  xvi.  19;  John  xxi.  25). 

"And  he  led  them  out  as  far  as  Bethany  :  and  lifting  up  his 
hands  he  hlessed  them.      And  it  came    to  pass,  whilst  he  hlessed 

them  he  departed  from  them,  and  while  they  looked  on  he  was 

raised  up,  and  a  cloud  received  him  out  of  their  sight.  And 
the  Lord  Jesus  was  taken  up  into  heaven,  and  Bitteth  on  the 
right  hand  of  ( iod. 

And  while  they  were  beholding  him  going  up  to  heaven,  lo, 
two  men  stood  by  them  in  white  garments,  who  also  said.  Ye 
men  of  Galilee,  wh\  stand  ye  looking  up  to  heaven?  This  Jesus 
who  is  taken  up  from  you  into  heaven,  shall  bo  come  as  ye  have 
seen  him  going  into  heaven. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  209 

And  they  adoring,  went  hack  to  Jerusalem  with  great  joy; 
and  they  were  always  iii  the  temple  praising  and  Messing  God. 
Amen. 

Many  other  Bigne  also  did  Jesus  in  the  sight  of  his  disciples, 
that  are  not  written  in  this  hook.  But  these  are  written  that 
ye  may  believe  that  Jesus  is  the  Christ  the  son  <>f  God,  and  that 
believing  ye  may  have  life  in  his  name." 

The  following  remarks  will  suffice  to  show  the  connection  of 
our  rites  and  ceremonies  with  the  life  of  our  Saviour  from  His 
resurrection  to  His  ascension. 

This  whole  season  of  Easter  is  a  time  of  spiritual  joy, 
caused  by  the  thought  of  His  triumph  over  death,  the  hope  of  our 
own  resurrection, and  the  fact  that  thousands  of  sinners  are  recon- 
ciled to  God  at  this  time.  The  church  gives  evidence  of  her  joy 
by  the  repetition  of  the  joyous  alleluia,  the  gloria  in  excelsis  and 
hymns  and  psalms  of  the  same  kind,  also  by  directing  the  white 
color  to  be  used  in  the  vestments  of  the  clergy.  The  words  of  her 
liturgy  remind  us  of  no  other  subject  but  that  of  the  resurrec- 
tion of  Jesus  Christ,  and  of  the  blessed  hope  of  her  children. 
As  a  sample  of  her  admirable  language  we  cite  the  preface  for 
Waster.  "It  is  truly  meet  and  just,  right  and  profitable  to 
salvation,  to  publish  thy  praise,  0  Lord,  at  all  times,  but 
chiefly  and  more  gloriously  at  this  time, when  Christ  our  paschal 
lamb  is  sacrificed.  For  He  is  the  true  lamb,  that  has  taken 
away  the  sins  of  the  world.  Who  by  dying  destroyed  our  death, 
and  by  rising  again  restored  us  to  life.  And  therefore  with  the 
angels  and  archangels,  with  the  thrones  and  dominations,  and 
with  all  the  troops  of  the  celestial  army,  we  sing  the  hymn  of 
Thy  glory  incessantly,  saying."  Holy,  etc. 


ut 


210  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

CHAPTER  IX. 
Section  1.    after  oub   lord's    ascension    the    apostles 

KKTi   i;\     TO   JERUSALEM. — THE    ELECTION     OF     MAT- 
THIAS     IN    PLACE   OF   JUDAS.        A.      D.     30. 

(Acts  i.   12-25). 

"Then  they  returned  to  Jerusalem  from  the  mount  that  is 
called  Olivet,  which  is  nigh  Jerusalem,  within  a  sabbath-da]  a 
journey.  And  when  they  were  come  in.  they  went  up  into  an 
upper  room,  where  were  abiding  Peter  and  John,  James  and 
Andrew,  Philip  and  Thomas,  Bartholomew  and  Matthew, 
James  of  Alpheus  and  Simon  Zelotes,  and  Jude  the  brother  of 
James.  All  these  were  persevering  with  one  mind  in  prayer 
with  the  women,  and  Mary  the  mother  of  Jesus,  and  with  his 
brethren. 

In  those  days  Peter,  rising  up  in  the  midst  of  the  brethren, 
said  (now  the  number  of  persons  together  was  about  a  hundred 
and  twenty  (').  Men  brethren,  the  Scriptures  must  needs  be 
fulfilled  which  the  Holy  Ghost  spake  before  by  the  mouth  of 
David  concerning  Judas,  who  was  the  leader  of  them  that  ap- 
prehended Jesus:  Who  was  numbered  with  us,  and  had  obtained 
part  of  this  ministry.  And  he  indeed  possessed  a  field  of  the 
reward  of  iniquity^  and  being  hanged  burst  asunder  in  the 
midst,  and  all  Ins  bowels  gushed  out:  and  it  became  known  to 
all  the  inhabitants  of  Jerusalem,  so  that  the  same  field  was  called 
in  their  tongue  Ilaceldama,  that  is  to  say.  The  field  of  blood. 
For  it  is  written  in  the  book  of  Psalms,  Let  their  habitation  be- 
come desolate,  and  let  there  be  nom  t><  dwell  therein  (Ps.  lxviii. 
26)  and  his  bishopric  let  another  take  (Ps  cviii.  8).  Wherefore 
of  these  men  who  have  companioned  with  us  all  the  time  thai 
the  Lord  Jesus  came  in  and  went  out  amoug  us,  beginning  from 
the  baptism  of  John  until  the  day  wherein  he  was  taken  up 
from  us,  one  of  these  must  be  made  a  witness  with  us  of  his 
resurrection. 

And  they  appointed  two,  Joseph,  called  Barsabas,  who  was 
surnamed  Justus,  and  Matthias.  And  praying  they  said, Thou, 
Lord,  who  knowest  the  hearts  of  all  men,  shew  whether  of  these 

(')  This  means  the  number  present  at  Jerusalem:  for  elsewhere 
there  were  many  more.  (See  1  Cor.  xv,  6). 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  '211 

i  u.>  thou  hast  chosen  to   take   tin*   place   of   this   ministry  and 
apostleship,  from  which   Judas   hath    by   transgression    Fallen, 

that  he  might  go  to  his  own  place. 

And  they  gave  their  lots,  and  the  lot  fell  upon  Matthias, 
and  he  was  numbered  with  the  eleven  apostles." 

Section  ~l    the  n.^    of  pentecost,  and  descent  of  the 
iionv  ghost. — peter's  discourse.     (Acts  ii.  1-41). 

"And  when  the  days  of  the  pentecost  (')  were  accom- 
plished, they  were  altogether  in  one  place;  and  suddenly  there 
came  a  sound  from  heaven,  as  of  a  mighty  wind  coming,  and  it 
filled  the  whole  house  where  they  were  sitting.  And  there  ap- 
peared to  them  parted  tongues  as  it  were  of  fire,  and  it  sat  upon 
every  one  of  them;  and  they  were  all  rilled  with  the  Holy  Ghost, 
and  they  began  to  speak  with  divers  tongues,  according  as  the 
Holy  Ghost  gave  them  to  speak. 

Now  there  were  dwelling  at  Jerusalem  Jews,  devout  men  (~) 
out  of  every  nation  (:i)  under  heaven.  And  when  this  was 
noised  abroad  the  multitude  came  together,  and  were  con- 
founded in  mind,  because  every  man  heard  them  speak  in  his 
own  tongue.  And  they  were  all  amazed  and  wondered,  saying, 
Behold,  art  not  all  these  that  speak  Galileans  ?  And  how  have 
we  heard  every  man  our  own  tongue  wherein  we  were  born  ? 
Parthians.  and  Medes,  and  Elamites,  and  inhabitants  of  Meso- 
potamia, Judea,  and  Cappadocia,  Pontus  and  Asia,  Phrygia. 
and  Paraphilia,  Egypt,  and  the  parts  of  Libya  about  Cyrene, 
and  strangers  of  Rome,  both  Jews,  and  proselytes,  Cretes,  and 
Arabians, — we  have  heard  them  speak  in  our  own  tongues  the 

(')  The  word  pentecost  means  'fiftieth:'  that  is,  the  fiftieth  day 
from  the  Passover,  from  whence  seven  weeks  were  to  be  numbered  for 
the  offering  of  the  first-fruits  of  the  harvest.  Hence  it  was  also  called 
the  feast  of  weeks,  and  the  feast  of  ingatherings.  It  is  also  thought  to 
have  been  held  in  commemoration  of  the  giving  of  the  Jaw  on  Mount 
Sinai.  It  was  one  of  the  three  principal  feasts  of  the  Jews,  when  ail 
the  males  were  to  present  themselves  before  the  Lord.  Hence  the  num- 
bers of  strangers  in  Jerusalem.     (See  Lev.  xxiii,  15-21,  and  Dent,  xvi.) 

('-)  This  expression  is  found  repeatedly  in  the  Acts,  and  means  Jew- 
ish proselytes. 

(3)  i.  e.  from  every  nation  in  which  Jews  were  to  be  found. — ABP. 
Kexrick. 


212  THE  LIFE  OF  JESUS  CHRIST  IN  OUR  CEREMONIES. 

wonderful  works  of  God.  And  they  were  all  astonished,  and 
wondered,  saying  one  to  another.  What  meanetli  this  ?  But 
others  mocking  said,  These  men  are  full  of  new  wine. 

But  Peter,  standing  up  with  the  eleven,  lifted  up  his  voice, 
and  spake  with  them,  Ye  men  of  Judea,  and  all  ye  that  dwell  in 
Jerusalem,  be  this  known  to  you,  and  give  ear  to  my  words  ;  for 
these  men  are  not  drunk,  as  ye  suppose,  seeing  it  is  hut  the  third 
hour  of  the  day.  But  this  is  that  which  was  spoken  of  by  the 
prophet  Joel,  And  it  shall  come  to  pass  in  tht  last  Joys.  (')  saith 
the  Lord,  I  will  pour  out  of  my  Spirit  upon  aU  flesh  ;  ana  your 
sons  and  your  daughters  shall  prophesy,  and  your  young  men 
shall  see  visions,  and  your  old  men  shall  dream  dreams.  And 
upon  my  servants  indeed,  and  upon  my  handmaids  will  I  jiour 
out  in  those  days  of  my  Spirit,  and  they  shall  prophesy.  And 
I  will  shew  wonders  in  the  heaven  above,  and  signs  on  the  earth 
beneath;  blood  and  fire,  and  vapour  of  smoke.  The  sun  shall  I" 
turned  into  darkness,  and  the  moon  into  blood,  befon  tin  great 
and  manifest  day  of  the  Lord  come.  And  it  shall  come  to  pass 
that  whosoever  shall  call  upon  the  name  of  the  Lord  shall  be 
saved.  (Joel  ii.  28 ). 

Ye  men  of  Israel,  hear  these  words  :  Jesus  of  Nazareth,  a 
man  approved  of  God  among  you,  by  miracles  and  wonders  and 
signs,  which  God  did  hy  him,  in  the  midst  of  you,  as  ye  also 
know  ;  this  same  being  delivered  up,  by  the  determinate  counsel 
and  foreknowledge  of  God,  ye  by  the  hands  of  wicked  men  have 
crucified  and  slain.  (-)  Whom  God  had  raised  up,  having 
loosened  the  sorrows  of  hell,  as  it  was  impossible  that  he  should 
be  holden  by  it.  For  David  saith  concerning  him,  I  foresaw  the 
L>>rd  before  my  face  ;  for  he  is  at  my  right  hand  that  I  may  not 
be  moved,  dor  this  my  la  art  hath  been  glad  and  my  tongue  hath 
rejoiced;  moreover  ray  flesh  also  shall  rest  in  hope.  Becaust 
thou  wilt  not  leavi    my  soul  in  hell,  ion-  suffer  thy  Holy  One  to 

see    corruption.        Thou   hast   modi     knotm     to    me    tin    ways   of 

(')    Inthelasl  dispensation.— Abb.  Kenrick. 

(')  St.  Peter  dwells  on  this,  thai  hishearera  maj  understand  that 
Jesus  fell  under  the  power  of  his  enemies  through  do  weakness  or  ina- 
bility to  resist  their  malicious  efforts  against  him,  hut  by  a  mysterious 
c Bel  of  God,  who  had  decreed  and  determined  to  accomplish  the  re- 
demption of  mankind  by  Ins  death.  This  decree,  which  waa  directed 
ii\  the  divine  foresight,  imposed  no  necessity  on  the  actors.— Ann. 
Kenrick. 


A    HISTORY    OF    THE    WORSHIP    OF   GOD.  213 

life;  thou  shah  maki  rm  full  of  joy  "'it//  thy  countenance. 
(Ps.  xv.  8). 

Ye  men  brethren,  lei  me  free!]  .-junk  to  you  of  the  patriarch 
David  :  that  he  died  and  was  buried  ;  and  his  sepulchre  is  with 
us  at  this  present  day.  Whereas  therefore  he  was  a  prophet, 
and  knew  that  God  had  sworn  to  him  with  <ni  <><tth  that  of  tin 
fruit  of  his  loins  om  should  sit  upon  his  throne  (Ps.  exxxi.  11); 
foreseeing  this,  he  spake  of  the  resurrection  of  Christ.  For 
neither  was  lie  left  in  hell,  neither  did  his  flesh  see  corruption. 
This  Jesus  hath  God  raised  again,  whereof  all  we  are  witnesses. 
Being  exalted  therefore  to  the  right  hand  of  God,  and  having 
received  of  the  Father  the  promise  of  the  Holy  Ghost,  he  hath 
poured  forth  this  which  ye  see  and  hear. 

For  David  ascended  not  into  heaven  :  but  he  himself  said. 
The  TJord  said  to  my  Lord,  Sit  thou  on  my  right  hand,  until  I 
maki  thy  enemies  thy  footstool  (Ps.  cix.  1).  Therefore  let  all 
the  house  of  Israel  know  most  certainly  that  God  hath  made 
this  same  Jesus,  whom  vre  have  crucified,  to  he  hoth  Lord  and 
Christ. 

Now  when  they  had  heard  these  things,  they  had  compunc- 
tion in  their  heart,  and  said  to  Peter,  and  to  the  rest  of  the 
apostles,  Men  and  brethren,  what  shall  we  do  ? 

But  Peter  said  to  them,  Do  penance,  and  be  baptised  every 
one  of  you  in  the  name  of  the  Lord  Jesus  for  the  remission  of 
your  sins,  and  ye  shall  receive  the  gift  of  the  Holy  Ghost.  For 
the  promise  is  to  you,  and  to  your  children,  and  to  all  that  are 
afar  off,  whomsoever  the  Lord  our  God  shall  call.  And  with 
very  many  other  words  did  he  testify  and  exhort  them,  saying. 
Save  yourselves  from  this  perverse  generation. 

They  therefore  that  received  his  word  were  baptised  :  and 
there  were  added  in  that  day  about  three  thousand  souls/' 


ACCOUNT  OF  THE  STATE  OF  THE  INFANT  CHURCH. 

(Acts  ii.  42-47). 

"And  they  were  persevering  in  the  doctrine  of  the  apostles, 
and  in  the  communication  of  the  breaking  of  bread,  and  in 
prayers.  And  fear  came  upon  every  soul.  Many  wonders  also 
and  signs  were  done  by  the  apostles  in  Jerusalem,  and  there 
was  great  fear  in  all.  And  all  they  that  believed  were  together, 
and  had  all  things  common.     Their  possessions  and  goods  they 


214  THE  LIFE  OF  JESUS  CHRIST  IN  OFR   CEREMONIES. 

sold,  and  divided  them  to  all,  according  as  every  one  had  need. 
And  continuing  daily  with  one  accord  in  the  temple,  and  break- 
ing bread  from  house  to  house,  they  took  their  meat  with  glad- 
ness and  simplicity  of  heart:  praising  God  and  haying  favour 
with  all  the  people.  And  the  Lord  increased  daily  together 
such  as  should  be  saved. " 

In  the  church,  the  ten  days  which  intervene  between  Ascen- 
sion and  Pentecost  are  days  of  preparation  for  the  receiving  of 
the  Holy  Ghost.  And  on  the  day  of  Pentecost  she  supplicates 
the  Holy  Spirit  to  come  down  upon  her  children. 

We  have  seen  how  the  life  of  her  divine  founder  is  repro- 
duced in  her  rites,  ceremonies  and  devout  practices.  AVe  now 
in  the  third  part  intend  to  speak  of  the  rites  directly  instituted 
by  our  Saviour,  but  more  particularly  of  the  great  act  of  wor- 
ship which,  ou  the  eve  of  His  death,  He  commanded  His  apostles 
to  perform. 


History  of  the  Worship  of  God. 


PART    II. 

A  HISTORY  OF    THE    WORSHIP   OF    COD  SINCE  THE    HAYS 

OF  CHRIST. 


BOOK    II. 

THE  WORSHIP  OF  GOD  AS    INSTITUTED    BY  JESUS  CHRIST. 
OR  THE   SACRIFICE  OF  MASS. 


PREAMBLE. 


In  the  first  book  of  the  second  part  of  our  history,  we  saw  that  the 
aim  of  the  church  in  her  rites,  her  ceremonies, the  words  of  her  Liturgy, 
ami  also  in  her  practices  of  devotion,  is  to  make  her  children  acquainted 
with  the  Life  of  her  Master,  so  that  they  may  be  enabled  to  acquire  His 
spirit  and  to  walk  in  Mis  steps.  Whoever  has  attentively  read  that 
Divine  life,  must  have  rightly  inferred  that  the  ceremonies  of  the 
church  are  nought  but  imitations  of  actions  of  our  Lord,  or  of  persons 
whom  lie  praised  for  their  faith  and  piety. 

But  has  not  Jesus  Christ  Himself  instituted  some  parts  of  our  wor- 
ship, has  He  not  commanded  certain  of  those  rites  to  be  performed  ?  It 
were  strange,  indeed,  if  He  who  had  come  to  found  a  new  religion 
were  inferior  to  Moses  in  this  respect. 

Again,  the  church  founded  by  Him  was  to  be  universal.  "  Go  and 
teach  all  nations."  and  therefore  the  acts  of  her  public  worship,  were  to 
be  the  same  everywhere.  If  He  had  not  provided  for  a  public  worship, 
immutable,  universal,  moi^e  worthy  of  God  than  the  Jewish  ceremonial, 
it  seems  to  us  evident,  that  He  would  not  have  accomplished  His  mis- 
sion. 

We  shall  endeavor  to  demonstrate  in  this,  the  most  important  part 
of  our  work,  that  our  Lord  Jesus  Christ,  in  instituting  the  1 1 <  ►  I  \ 
Eucharist,  has  given  us  His  Divine  person  to  be  the  object  of  our  adora- 
tion; and  especially  that  He  has  instituted  the  sacrifice  of  the  .Mass  to 
be  the  only  one  act  of  public  Christian  worship,  and  that  all  His  other 
institutions  converge  toward  the  altar  of  the  sacrifice  as  to  a  common 
center. 


INDEX 


TO 


PART   II 


OP 


THE  WORSHIP  OF  GOD  AS  ESTABLISHED  BY 
IESUS  CHRIST  ;  OR  THE  HOLY  MASS. 


BOOK  II. 


TABLE   OF  CONTENTS. 

CHAPTER  I. 

THE   DIVINE   PRESENCE   BEFORE   AND  SINCE   THE  COMING   OF    CHRIST. 

PAGE. 

Section  1.  In  what  does  the  divine  presence  consist... 1 

Section  2.  Benediction  of  the  blessed  sacrament 11 

Section  3.  The  forty  hours  adoration 14 

Section  4.  Processions  of  the  blessed  sacrament 17 

CHAPTER  II. 

Preparing  for  the  institution  of  the  great  act  of  worship.  . .    24 


VI.  IM>K.\. 

CHAPTER  111. 

THE  ONL  V  ONE  GREAT  ACT  OF  PUBLIC    WORSHIP    INSTITUTED  i;V  JESUS 

t  11KIST - .  T, 

section    1 .    Decree  of  the  council  <  »f  tkent 27 

Section    2.    Thejewish  passoveb  ...   > 

Section    3.    Our  lord  celebrates  the  pasch :;<> 

Section    4.    The  last  supper 32 

section    5.     The  INSTITUTION  of  the  sacrifice. 34 

Section    6.    After  the  institution... :;•'» 

Section    7.     What  about  the  worship  ... -  38 

CHAPTER  VI. 

The  holy  trinity  adequately  glorified  by  the  mass —   41 

section    l.    Jesus  christ  is  the  chief  priest  of  our  sacrifice  41 

section    2.    The  divine  victim  of  the  mass.. 45 

CHAPTER  V. 

Jesus  christ    present  on   the   altar    glorified  by    men  and 

ANGELS  .- "tl 

Section      1.     Jesus  CHRIST  PRESENT  ON  THE  ALTAR... 51 

Section    2.     Jesus  CHRIST  ON  the  altar  adored  by  men 52 

section    3.    The  holy  angels  assisting  at  mass 53 

CHAPTER  VI. 

the  ritual  of  the  mass  and  the  faithful 57 

Section     1.     Why  strange  to  outsiders :>7 

Section    2.    A  source  on  edification  to  the  CATHOLIC 80 

Section    3.    A  sure  means  to  acquire  heroic  virtues 62 


CHAPTER  VII. 

I  hi.  B  ICR1FICE  OF  THE  mass  is  a  holocaust.  A.  SACRIFICE  01    [HANKS, 
A  SACRIFICE  OF  PROPITIATION,  a  SACRIFICE  OF  MfPBTRATION  <i  I 

Section    i.    The  sacrifice  of  the  mass  is  a  holocaust  .  84 


[NDEX.  vn. 

PAGE 

Section    2.    The  sacrifice  of  thanks 69 

Section    :;.    The  sacrifice  of  propitiation 73 

Section    J.    The  sacrifice  of impetration... 77 

CHAPTER  VIII. 

The  banquet . ...  80 

Six 'tk ).\     1 .     When,  why  was  it  instituted 80 

Section    2.    The  banquet  is  great  indeed .  82 

Section    3.    The  moment  most  proper  to  receive  communion.  _  83 

Sectk  >n    4.     Admirable  effects  of  communion 85 

CHAPTER    IX. 

The  hall  of  the  banquet „ 89 

Section     l.    The  place  for  the  sacrifice  and  the  banquet 89 

Section    2.     The  furniture  of  the  banquet  hall _ .  92 

Section    3.    The  communion  table  and  the  rite  for  giving  com- 
munion   -  -  - 93 

CHAPTER  X. 

The  men  invited  to  the  banquet -  - 96 

Section    l.    All  are  invited  to  it.. -    96 

Section    2.    How  often  should  the  faithful  receive  commu- 
nion   - -  -     97 

Section    3.    Preparation    for  communion.— discipline  of  the 

church - 103 

Section    4.    After  the  banquet 105 

CHAPTER  XI. 

The  priest 106 

Section    1.    There  must  be  a  visible  sacrificer. 106 

Section    2.    How  the  church  prepares  her  candidates  for 

THE  PRIESTHOOD - 108 

Section    3.     How   does  the  priest  prepare  himself  to  cele- 
brate  - 106 


VIII.  IMiKX. 

PASB. 

CHAPTER  XII. 

thk  communion  of  saints  and  the  mass 109 

Section    1.    What  does  the  communion  of  saints  mean?  109 

Section    3.    The  union  which  exists  between  the  faithful 

EXEMPLIFIED  IN  THK  mass. 111 

Section   3.    The  souls  in  pueqatory  and  the  mass 113 

Section    4.    The  angels  and  saints  in  the  mass lift 

CHAPTER  XIII. 
Mass  the  perpetual  sacrifice _.  121 

CHAPTER  XIV. 

s<  >lemn  mass 1  '.'•"> 

Section    1.    Of  the  church  edifice  and  its  furniture 135 

Section    2.     Of  the  ministers  of  solemn  mass 128 

Section    3.     Of  sacred  music 135 

Section   4.    Ceremonies  special  to  solemn  mass 137 

APPENDIX. 

Regarding  the  use  of  the  latin  language  in  the  celebration 
of  the  mass,  etc 151 


A  HISTORY  OF  THE  WORSHIP  OF  GOD. 


CHAPTER  I. 

the   divine    presence   before   and  since   the  coming  of 

chhist. 

Section  1.     in  what  does  it  consist  ? 

In  Chapter  VII  of  Book  1st  of  the  second  part  of  this  work, 
we  placed  before  the  eyes  of  our  readers  the  history  of  the  insti- 
tution of  the  Holy  Eucharist,  such  as  related  by  the  Evangel- 
ists St.  Matthew,  St.  Mark  and  St.  Luke.  The  church  teaches 
that  the  Holy  Eucharist  is  a  sacrament  which  contains  really 
and  substantially  the  body  and  blood,  the  soul  and  Divinity  of 
our  Lord  Jesus  Christ  under  the  appearances  of  bread  and  wine. 
The  following  comments  of  Rev.  T.  Bridgetton  the  real  pres- 
ence, will,  we  are  certain,  be  read  with  pleasure  and  edifica- 
tion: 

"Those  who  believe  in  the  multiplication  of  the  loaves  of 
bread  related  in  the  Gospel,  and  in  the  change  of  water  into 
wine  at  Cana,  ought  not  to  be  startled  if  bread  and  wine  become 
the  subject  of  a  marvellous  operation  of  Divine  power  in  the 
Eucharist.  Those  who  believe  in  the  body  of  Jesus  Christ 
walking  on  the  surface  of  the  sea,  transfigured  on  Thabor,  pass- 
ing through  the  sealed  tomb,  and  the  closed  doors,  ought  to 
find  little  strangeness  in  its  presence  beneath  the  species  of 
bread  and  wine.     Those  who  accept  as  authentic  history,  the 

long  series  of  marvels  related   in   the   books  of  the  Old  Testa- 

W 


A  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

ment,  ouglit  to  be  so  prepared  to  accept  the  marvels  of  the 
Catholic  church,  that  the  absence  of  such  marvels  would  be  a 
far  greater  perplexity  to  them  than  their  presence.  I  ask  my 
readers'  attention  to  one  class  of  these  marvels,  by  which  the 
truth  of  the  real  presence,  and  its  influence  on  worship  are  now 
illustrated,  and  by  which  men's  minds  were  prepared  for  this 
incomparable  gift  of  God. 

Scanty  as  are  the  records  of  man's  abode  in  paradise,  yet  from 
the  book  of  Genesis  we  learn  that  before  the  fall,  while  man  was  in 
state  of  innocense  and  happiness,  he  was  honoured  by  the 
visits  of  bis  Creator,  and  by  sensible  manifestations  of  God's 
presence.  The  mind  of  Adam  was  unclouded  by  sin  and  pas- 
sion; everything  he  saw  reminded  him  of  the  power,  the  wisdom, 
the  goodness  of  God.  lie  knew  that  God  was  everywhere,  and 
at  all  times  present.  There  was  in  his  heart  no  aversion,  no 
turning  away  from  God,  no  forgetfulness  of  the  Divine  pres- 
ence, and  yet  even  then,  God  did  not  consider  that  clear  knowl- 
edge which  Adam  possessed,  to  be  sufficient.  The  mere  knowl- 
edge thai  God  is  present,  the  faith,  even  the  lively  faith  and 
reflection  on  this  truth,  can  never  touch  the  heart  of  man  so 
powerfully  as  some  sensible  sign,  some  token  addressed  to  sight 
or  hearing,  by  which  God  says  to  His  creatures.  -See  I  am  here, 
and  1  am  thinking  of  you.' 

The  reason  is,  perhaps,  that  however  certainly  we  may  be 
assured  that  God  is  near  to  us,  and  thinking  of  us.  yet  we  see 
in  this  no  special  proof  of  (iod's  love  or  care  for  us.  Cod  can- 
not he  absent;  He  cannot  cease  to  think  of  us.  But  what  is 
the  nature  of  His    thoughts?      Are   they    thoughts    of    peace,    or 

thoughts  of  affliction ?  (Jer.  wi\.  II).     The  mere  fact  of  God's 

oinniiii'eseiice  docs    not    answer    the    question.      Bu1    when    (iod 

calls  bo  man  b\  voice  or  appears  to  bim  in  a  sign,  then  man 
exclaims,  'God  is  thinking  of  me,  God  is  caring  for  me,  God  is 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  6 

loving  me:'  and  his  heart  begins  to  beat,  and  lie  exclaims,  'Who 
am  I.  that  God  should  be  mindful  of  me,  or  that  the  Almighty 
and  All-holy  should  love  me?' 

We  arc  not  told  the  precise  nature  of  God's  manifestations 
of  Himself  to  Adam.  We  read  that  'they  heard  the  voice  of  the 
Lord  God  walking  in  Paradise  in  the  afternoon  air'.  (Gen.  iii. 
S).  It  has  been  thought  by  some  that  the  presence  of  God  was 
announced  to  them  by  a  sudden  and  mysterious  rustling  in  the 
tops  of  the  trees,  and  that,  whether  God  appeared  to  them 
under  a  human  form  or  not,  they  heard  Him  speak  to  them 
with  human  voice,  as  a  friend  speaks  with  a  friend. 

But  man  remained  not  long  the  friend  of  God.  Sin  made 
him  His  enemy,  and  destroyed  this  loving  intercourse;  and 
when  our  first  parents,  after  their  fail,  heard  the  usual  token  of 
God's  visit,  their  guilty  consciences  smote  them,  and,  instead 
of  hastening  as  formerly  to  welcome  Him,  they  were  afraid, 
and  tried  to  hide  themselves  from  the  face  of  God  amongst  the 
thick  trees.  Alas,  man,  fleeing  away  from  God,  hiding  from 
God,  telling  God  in  fear  or  in  hatred  to  keep  away  from  him, 
to  begone  to  heaven,  to  leave  him  alone  with  his  guilty  con- 
science and  his  sinful  pleasures  on  earth  !  That  is  the  history 
of  the  human  race,  except  so  far  as  the  mercy  and  grace  of  God 
have  cleared  away  that  guilt,  and  won  back  that  reluctant  heart 
to  purity  and  love.  And  the  mercy  of  God  has  thus  pursued 
after  man.  If  man  has  ever  fled  from  God,  God  has  ever 
sought  for  man.  We  should  have  been  treated  justly  and  ac- 
cording to  our  merits  if,  when  by  sin  we  rendered  ourselves 
unworthy  of  intercourse  with  God,  and  even  fkd  in  terror  from 
His  approach,  He  had  withdrawn  from  us  that  special  Presence. 
And,  indeed,  for  many  ages  the  apparitions  of  God  were  few 
and  rare;  and  sometimes  even  when  He  appeared  and  spoke,  it 
was  as  to  Cain,  with  words  of  anger  and  of  judgment.     Yet  still 


4  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

the  human  race  knew  that  God  had  not  entirely  deserted  it. 
Men  knew  that  though  no  vision  and  no  voice  was  granted  to 
themselves,  yet  there  were  some  few  favoured  souls,  patriarchs 
or  prophets,  to  whom  God  appeared,  with  whom  He  conversed 
and  by  whom  He  sent  messages  to  them  of  warning,  of  love  and 
mercy.  Of  Henock  who  lived  before  the  flood,  we  are  told  that 
'he  walked  with  God',  and  was  seen  no  more,  because  'God  took 
him/  and  we  understand  that  to  this  holy  man  somewhat  of  the 
privilege  of  paradise  was  given,  that  he  enjoyed  the  familiar 
intercourse  and  conversation  with  his  God,  probably  under  some 
sensible  form,  that  had  been  granted  to  Adam  before  his  fall. 

But  it  would  take  too  long  to  relate  how  God  showed  Him- 
self in  visible  form  to  Noe,  to  Abraham,  Isaac  and  Jacob,  to 
Moses,  and  to  Josue,  to  Elias,  to  Daniel  and  to  many  of  the 
prophets.  These  things  are  related  in  the  sacred  history  in 
detail,  and  they  prove  that  besides  His  universal  presence  with 
every  man  at  all  times,  God  has  in  every  age  bestowed,  in  the 
time  and  manner  He  thought  fit,  a  more  special  presence  on  cer- 
tain of  His  favored  servants. 

For  many  years  God  had  appeared  only  at  uncertain  inter- 
vale, to  some  few  saintly  men.  There  was  no  permanent 
sensible  presence  of  God  upon  earth.  There  was  no  one  place 
of  which  itcould  be  said  that  God's  glory  dwelt  there  more 
than  in  others.  But  as  what  is  called  in  Scripture  'the  fulness 
of  time'  drew  nearer,  this  great  gift  was  bestowed  more 
liberally. 

God  chose  for  Himself  a  peculiar  people,  and  His  perpetual 
visible  presence  was  to  be  at  once  their  bond  of  unity,  their 
strength,  their  consolation  and  their  glory. 

It  will  be  sufficient  for  me  merely  to  refer  here  to  the 
mighty  apparition  on  Mount  Sinai.  It  was  the  inauguration 
of  the  perpetual   sensible  presence  of  God  among  men.     Moses 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  5 

by  God's  command  made  the  ark  with  its  'propitiatory'  (or 
mercy  seat)  of  purest  gold,  covered  by  the  wings  of  the  two 
Gherubims.  '  Thence,'  said  the  Almighty,  '  will  I  give  orders, 
and  will  speak  to  thee  over  the  propitiatory,  and  from  the  midst 
of  the  two  Cherubims.'  (Ex.  xxv.  22).  '  After  all  things 
were  perfected/ adds  the  sacred  historian,  '  the  cloud  covered 
the  tabernacle  of  the  testimony,  and  the  glory  of  the  Lord  filled 
it.  Neither  could  Moses  go  into  the  tabernacle  of  the  covenant, 
the  cloud  covering  all  things,  and  the  majesty  of  the  Lord 
shining.'  (E\-.  xl.  33).  From  that  day  God  was  said  to  sit 
between  the  Cherubim  ;  and  for  ages  after,  the  history  of  tho 
Jews  is  in  a  great  measure  the  history  of  the  Ark.  When  they 
remembered  this  Divine  Presence,  when  they  were  grateful  for 
it,  when  they  put  their  trust  in  it,  when  they  worshipped  it,  and 
surrounded  it  with  holiness  of  life,  then,  indeed,  they  were 
blessed  by  God,  they  were  protected  by  Him  against  their 
enemies,  and  thus  dwelt  as  it  were  under  His  wings  in  the 
abundance  of  peace; 

But,  when  they  either  forgot  this  Presence  of  God  in  the 
midst  of  them,  or  when  they  put  a  superstitious  trust  in  it, 
thinking  that  it  would  deliver  them  like  a  charm,  in  spite  of 
their  sinful  lives,  they  then  experienced  God's  anger.  It  was 
indeed  to  this  Divine  Presence  that  all  holy  men  and  women 
looked  and  prayed.  It  was  this  that  made  David,  the  royal 
prophet,  exclaim,  when  obliged  to  live  a  fugitive  in  the  moun- 
tains, at  a  distance  f  romt  he  Ark  of  God,  '  How  lovely  are  Thy 
tabernacles,  0  Lord  of  Hosts  !  my  soul  longeth  and  fainteth 
for  the  courts  of  the  Lord.  Blessed  are  they  that  dwell  in  Thy 
courts  above  thousands.  I  have  chosen  to  be  an  abject  in  the 
house  of  my  God,  rather  than  to  dwell  in  the  tabernacles  of  sin- 
ners.' (Ps.  lxxxiii). 

How  many  beautiful  histories  are  related  in  the  Old  Testa- 


b  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

ment  of  the  devotion  of  God's  people  to  His  Presence  in  the 
Ark,  whether  preserved  in  the  Tabernacle  or  the  Temple  !  It 
localized  without  circumscribing  their  thoughts  of  God.  It  was 
the  source  of  no  error.  It  did  not  make  them  think  of  God  as 
the  heathens  thought  of  their  idols  ;  though  Moses  could  well 
say  to  them,  *  There  is  not  any  other  nation  so  great,  that  hath 
gods  so  nigh  them,  as  our  God  is  present  to  all  our  petitions.' 
(Deut.  iv.  7). 

At  the  dedication  of  the  Temple,  Solomon  prays,  '  Is  it  then 
to  be  thought  that  God  should  indeed  dwell  upon  earth  ?  For 
if  heaven  and  the  heaven  of  heavens  cannot  contain  Thee,  how 
much  less  this  house  which  I  have  built?'  (3  Kings  viii.  27). 
But  though  this  particular  Presence  of  God  produced  no  error 
regarding  His  divine  nature,  it  impressed  on  the  Jews  in  a 
wonderful  manner  the  sense  of  God's  providence  over  them,  and 
His  peculiar  love  for  them,  and  it  inspired  them  with  a  fiilial 
confidence  in  their  necessities. 

I  will  choose  from  among  many,  one  illustration  of  these 
truths,  and  of  the  manner  of  devotion  of  the  Jews  to  the  pres- 
ence of  God. 

When  Ezechias  received  the  insulting  letter  of  Rabsaees,  'he 
went  up  to  the  house  of  the  Lord,  and  spread  it  before  the  Lord, 
and  he  prayed  in  his  6ight,  saying,  O  Lord  God  of  Israel,  who 
sittest  upon  the  cherubim.  Thou  alone  art  the  God  of  all  the 
kings  of  the  earth.  Thou  madest  heaven  and  earth,  incline  Thy 
ear  and  hear.  Open  0  Lord  Thy  eyes  and  see,  and  hear  all  the 
words  of  Sennacherib.'  (4  Kings  xix.  14-16). 

Certainly  Ezechias  believed  in  the  omnipresence  of  (i<>d.  who 
made  heaven  and  earth.  Why.  if  he  must  show  God  the  Letter, 
did  he  go  and  spread  it  before  the  ark  ?  Why  did  he  not  pray 
in  his  own  palace  ? 

It  would   be  easy   to  tint!  a    parallel  to  this  Biblical  seem'  in 


A   HISTORY    OF   THE    WOB8HIP    OF   GOD.  7 

the  devotion  of  Catholics.  Let  my  reader  enter  any  day  into  a 
Catholic  chapel,  at  an  hour  when  no  public  service  is  being  car- 
ried on.  and  I  doubt  not  lie  will  see  some  poor  man  making  his 

-visit'  to  the  Blessed  Sacrament,  with  a  faith  and  confidence,  and 
external  devotion,  just  like  that  of  Ezechias. though  he  may  never 
have  heard  of  the  name  of  the  Jewish  king,  or  of  the  Ark  of  the 
Covenant,  before  which  he  prayed.  But  I  must  continue  the 
history  of  God's  Presence. 

The  Ark  of  the  Covenant  has  long  since  disappeared,  and 
the  magnificent  temple  was  destroyed  by  the  pagan  emperor, 
who  declared  that  in  this  he  was  urged  on  by  a  power  he  could 
not  resist,  and  that  he  was  the  instrument  of  the  anger  of  God. 
The  Jewish  historian  Josephus  informs  us  that  shortly  before 
the  destruction  of  the  Temple,  those  who  ministered  at  the  altar 
heard  mysterious  voices  from  behind  the  veil,  saying,  'Let  us 
depart !'  as  if  God  was  removing  from  the  Jews  His  sensihle 
Presence  for  ever. 

lint,  before  the  Temple  was  destroyed,  a  far  different  Pres- 
ence of  God  had  come  down  on  earth.  'The  Word  had  been 
made  flesh,  and  dwelt  among  us.'  This  was  the  Presence  an- 
nounced of  old  by  the  prophets.  It  was  the  foreknowledge  of 
this  Presence  which  made  Isaias  break  forth  into  these  words, 
'  You  shall  say  in  that  day.  Praise  Ye  the  Lord  and  call  upon 
His  name  :  make  known  his  works  among  the  people  :  rejoice 
and  praise,  0  thou  habitation  of  Zion,  for  great  is  He  that  is  in 
the  midst  of  thee,  the  Holy  One  of  Israel.'  (Isaias  xii.  4—6  ). 

Let  us  notice  some  of  the  points  of  difference  between  the 
maifestation  of  God  in  the  humanity  of  Jesus  Christ  and  any  of 
those  apparitions  that  had  gone  before. 

First,  then.  God's  Presence  is  now  a  Real  one.  The  voice 
that  Adam  heard  in  Paradise  was  not  really  the  voice  of  God  : 
the  flames  of  the  burning  bush,  before  which  Moses  hid  his  face, 


8  THE  WORSHIP  INSTITUTED  BI  JE8DB  CUBIST. 

were  not  really  the  everlasting  substance  of  God  ;  the  light  that 
shone  Oil  the  mercy-seat  was  not  really  the  inaccessible  light  in 
which  God  dwells.  These  things  were  signs  and  tokens  of  God's 
Presence,  but  they  were  not  God  Himself.  Whereas  he  thai 
saw  Jesus  Christ  saw  God  Himself.  He  did  not,  indeed,  see  the 
divine  nature,  but  he  saw  the  human  nature,  which  God  bad 
made  his  own.  The  voice  which  spoke  as  never  man  spoke,  and 
whose  command  the  wind  and  the  sea  obeyed,  was  the  voice  of 
God;  the  eyes  whose  glance  converted  St.  Peter  were  the  eyes 
of  God  ;  the  feet  over  which  Magdalene  wept  were  the  feet  of 
God  ;  the  heart  on  which  St.  John  rested  his  head  at  the  supper 
table  was  the  heart  of  God. 

Yet  on  the  other  hand,  if  God's  presence  was  now  real,  it  was 
more  hidden  and  mysterious.  Hitherto  the  apparitions  of  God, 
had  been  objects  of  sight  rather  than  of  faith.  They  could  be 
seen  alike  by  sinner  and  by  saint;  by  the  man  of  faith  and  by  the 
infidel ;  or  rather,  he  who  saw  them  could  not  be  an  infidel,  for 
the  miracle  convinced  him  even  against  his  will.  But  it  was 
not  so  with  the  Word  made  flesh.  Many  who  saw  him  believed 
that  they  gazed  on  a  mere  man  ;  some  even  saw  1 1 ini  ami  de- 
spised Him,  and  called  Him  an  impostor,  and  they  scourged 
Him,  and  they  crucified  Him  in  their  incredulity,  and  they 
knew  not  as  the  apostle  says  that  they  were  crucifying  the  Lord 
of  glory.  It  was  not  by  His  external  appearance,  hut  by  His 
mighty  works,  by  His  Divine  wisdom,  by  His  BpotleSB  life,  by 
His  loving  heart,  that  Jesus  Christ  was  known  to  he  God  living 
in  the  midst  of  us.  Externally  He  was  like  other  men.  and  be- 
fore He  began  to  manifest  Himself,  it  was  necessary  that  the 
linger  of   St.  JollU    the    Baptist  should    point    Him  out  :    Heboid 

the  Lamb  of  God.    St.  John  the  Baptist  could  say  to  the  crowd: 

There  hath  stood  One  among  you,  Whom  you  knew  not.  God 
had  come  down    on    earth,  and    lie  had  stood    in    the  midst  of  a 


A    UlsTOIiY    01     Till.    WORSHIP   OF   GOD.  '.» 

cloud  of  His  own  creatures,  and  He  had  been  lost  in  the  crowd, 
and  been  crushed  and  jostled,  and  pushed  hither  and  thither 
in  the  crowd,  bo  hidden  and  mysterious  ie  now  the  presence  of 
God. 

Consider  again  how  much  more  gentle  and  loving  is  this 
manifestation  of  God's  presence.  When  the  lightnings  flashed 
through  the  thick  clouds  of  smoke,  which  rose  from  Mount 
Sinai,  as  from  a  great  furnace;  when  the  thunder  peal  rolled 
around  its  summit:  when  the  loud  trumpet  notes  pierced  the 
ears,  and  made  the  hearts  of  the  Jews  tremble  with  fear,  they 
prayed  that  God  might  no  longer  speak  to  them  thus  immedi- 
ately;1 lest  tiny  would  die.  but  that  he  would  make  known  to 
them  His  will  by  the  human  lips  of  Moses.  Then  were  the  eyes 
of  Moses  opened,  ami  be  saw  a  great  mystery  which  should  be  in 
days  to  come.  He  understood  that  tin-  God  \vb<>  now  appeared 
in  such  terrific  majesty,  would  one  day  lay  aside  all  His  terrors, 
and  appear  as  a  man  on  the  earth.  And  Moses  replied  to  the 
people's  prayer  -you  wish  that  I  should  speak  to  yon.  Well, 
God  will  raise  up  a  prophet  like  to  me,  and  to  Him  you  shall 
give  heed".  (Deut.  xviii.).  Like  to  Moses,  not  in  majesty,  pow- 
er, or  holiness,  but  in  human  form,  in  humility  and   weakness. 

And  when  the  day  of  which  Moses  had  spoken  at  length 
came,  how  changed  was  the  BCene!  Instead  of  the  dense  clouds 
of  smoke  that  rested  on  Mount  Sinai,  was  the  overshadowing  of 
the  spirit  of  God  on  the  bosom  of  the  Blessed  Virgin;  instead 
of  the  flashes  of  lightning,  were  the  loving  glances  interchanged 
between  Mary  and  her  Babe:  instead  of  the  piercing  trumpet, 
were  the  plaintive  cries  of  the  Divine  Child;  instead  of  the 
peals  of  thunder  making  the  people's  heart  die  within  them  for 
very  dread,  were  the  angelic  songs  on  the  hills  of  Bethlehem, 
saying,  'Fear  not,  we  bring  you  tidings  of  great  joy.' 

Emmanuel  had   come.      At  His  first  appearance   Ee  -ought 


10  THE   WORSHIP  INSTITUTED  BY.  JESUS  CHRIST. 

hospitality,  and  was  refused  even  at  the  inn.  Then  lie  became 
the  guest  of  Mary  and  Joseph.  When  lie  left  their  roof,  some- 
times He  had  not  a  place  to  lay  His  head,  and  sometimes  He 
went  to  be  the  guest  of  the  publican  or  the  Pharisee.  Alas.  He 
came  unto  His  own,  and  His  own  received  llini  not.  But  when 
they  were  preparing  His  death  He  was  preparing  the  Divine 
memorial  by  which  it  should  be  shown  forth  until  His  second 
advent;  and  lie  gave  His  body  and  His  blood,  and  He  said,  'Do 
this:'  and  He  promised,  "I  am  with  you  all  days  to  the  consum- 
mation of  the  world.' 

We  have  seen  that  a  special  Presence  of  God  on  earth  is  a 
great  mercy  of  God,  exactly  suited  to  our  nature  and  our  want.-. 
We  have  seen  that  the  frequency  and  permanence  of  this  Pres- 
ence was  God's  original  plan  of  dealing  with  1 1  is  sinless  crea- 
tures in  paradise.  We  have  seen  that  this  plan  was  broken  by 
the  irruption  of  sin,  but  that  it  was  gradually  restored  in  the 
course  of  ages,  becoming  more  and  more  perfect  as  our  redemp- 
tion drew  nearer.  We  have  brought  down  this  history  to  the 
Incarnation,  when  the  Presence  took  a  more  real  though  in 
some  sense  more  hidden  form.  We  have  come  to  the  times  of 
which  Isaias  said,  "Rejoice  and  praise,  O  habitation  of  Zion, 
for  great  is  He  that  is  in  the  midst  of  thee,  the  Holy  One  of 
Israel.'  Is  this  history  now  complete?  Has  it  come  to  an  end;-' 
Is  there  to  be  any  longer  a  special  and  sensible  Presence  of  God 
upon  the  earth,  or  is  it  henceforth  to  cease?  To  these  question.- 
the  Protestant  answer  would  he.  These  apparitions,  these  special 
manifestations  of  God,  came  to  an  end  with  the  Incarnation. 
On  that  day  on  which  Jesus  Christ  ascended  into  heaven  from 
Mount  Olivet,  and  when  the  cloud  hid  Him  from  the  longing 
gaze  of  His  Apostles,  vanished    from    the   earth  the  last  seu.-ihle 

token  of  God's  Presence  amongsl  men.    The  days  of  apparitions 

are  gone  by.      Henceforth  the  world  is  more  spiritual,  ami  needs 


A   HISTORY   OF  THE   WORSHir   OF   GOD.  11 

no  sensible  signs;  and  so  in  the  Christian  Church,  for  the  la.<t 
eighteen  hundred  years,  there  has  been  no  place,  as  among  the 
Jews,  where  the  glory  of  God  has  dwelt. 

Par  different  from  this  is  the  Catholic  faith.  We  believe  thai 
the  fulness  of  times  brought  with  it  the  fulness  of  God's  sensible 
Presence  amongst  men.  We  believe  that  all  that  went  before 
the  Incarnation  was  but  a  figure  and  a  prelude  of  what  followed, 
of  what  now  is  and  will  be  to  the  end.  We  believe  that  ere  Jesus 
Christ  took  away  from  the  eyes  of  men  the  sight  of  His  sacred 
humanity,  He  took  means  to  perpetuate  to  the  end  of  time  His 
Presence,  in  a  certain  sensible  manner,  on  the  earth.  We  be- 
lieve that  in  the  Holy  Eucharist,  He  still  dwells  in  the  midst  of 
us — that  there  especially  He  is  Emmanuel,  God  with  us.  We 
believe  that  His  Presence  in  the  Blessed  Sacrament  is  as  real  as 
when  He  lay  in  the  manger,  walked  in  Jerusalem,  or  hung  on 
the  Cross — that  His  Presence  is  permanent,  and  will  never  cease 
till  the  end  of  time:  above  all,  that  it  is  no  longer  confined  to 
one  place,  but  that  it  girdles  the  whole  earth.  This  is  our  faith, 
and  this  is  why  we  rejoice  and  praise,  because  He  that  is  great, 
is  in  the  midst  of  us,  the  Holy  One  of  Israel.  "Thus  saith  the 
Lord  of  Hosts:  I  am  returned  to  Zion,  and  I  will  dwell  in  the 
midst  of  Jerusalem,  and  Jerusalem  shall  be  called  the  city  of 
Truth,  and  the  mountain  of  the  Lord  of  hosts,  the  sanctified 
Mountain.'  (Zach.viii.  3). 


Section  2.     benediction  of  the  blessed  sacrament. 

The  Church  in  order  to  manifest  her  sentiments  of  adoration 
and  gratitude  to  Jesus  Christ,  present  in  the  Blessed  Sacrament, 
has  instituted  such  rites  as  benedictions,  times  of  public  adora- 
tion, processions  of  the  Blessed   Sacrament,  and  she  invites  her 


12  THE  WORSHIP  INSTITUTED  BY  JESUS   CHRIST. 

children  to  visit  Him  privately  in  the  tabernacles  whereunto  Ee 
resides. 

The  Benediction  of  the  Blessed  Sacrament,  isa  rite  in  which 
Jesus,  in  the  sacrament  of  His  love,  is  not  only  exposed  to  the 
adoration  of  the  faithful,  but  in  which  He,  present  in  that 
sacrament,  is  implored  to  bless  the  faithful  present  before  the 
altar.  It  is  not  so  much  the  priest  who  blesses  the  people  in 
this  rite,  as  it  is  Jesus  Christ  Himself,  in  the  Blessed  Sacra- 
ment who  bestows  His  benediction  upon  them. 

The  beauty  and  object  of  this  rite  may  be  understood  from 
tho  following  hymns  or  antiphons  which  are  usually  sung  at  the 
Benediction  of  the  Blessed  Sacrament. : 

O  saving  victim  opening  wide 

The  gate  of  heaven  to  man  below. 
Our  foes  press  on  from  every  side, 

Thine  aid  supply,  Thy  strength   bestow. 

Hail  to  Thee,  true  body  sprung, 

From  the  Virgin  Mary's  womb, 
The  same  that  on  the  cross  was  hung, 

And  bore  for  man  the  bitter  doom. 

Thou  whose  side  was  pierced  and  flowed, 

Both  with  water  and  with  blood, 
Suffer  us  to  taste  of  Thee 

In  our  life's  last  agony. 

O  kind  !  O  loving  one  ! 

O  Sweet  Jesus!  Mary's  Son  ! 

Before  the  benediction  an  antiphon  is  generally  Bung  in 
honor  of  her  who  is  blest  among  all  women,  the  fruit  of  whose 
womb  is  blest  and  is  now  here  present  bo  bless  us. 

The  stanzas  always  to  besting  last,  during  this  rite,  are  taken 
from  the  admirable  hymn  of  St.  Thomas,  which  begins  by  the 
words   Panffi  lingua.     Sere  are  those  stanzas: 


A    HISTORY   OF  THE   WOR8HIP   OF   GOD.  13 

Down  in  adoration  falling, 
Lo  !  The  sacred  host  we  hail  ! 
Lo  !  O'er  ancient  forms  departing 
Newer  rites  of  grace  prevail; 
Faith  for  all  defects  supplying 
Where  the  feeble  senses  fail. 
To  the  everlasting  Father 
And  the  Son  who  reigns  on  high, 
With  the  Holy  Ghost  proceeding 
Forth  from  each  eternally, 
Be  salvation,  honor,  blessing 
Might  and  endless  majesty.     Amen." 

A  single  voice,  sometimes  that  of  a  child  now  sings  aloud: 
"  V.  Panem  decoeloproBStittstieis.-ThoVLg&yest  them  bread  from 

heaven, — to  which  the  people   answer,     A.    Having   in    it  the 
sweetness  of  every  taste." 

The  priest  rises  and  sings  the  following  prayer  which  should 
always  be  the  last  : 

"LET    US    PRAY." 

"0  God,  who  under  a  wonderful  sacrament,  hast  left  us  a 
memorial  of  Thy  passion,  grant  us  we  beseech  Thee  so  to  ven- 
erate the  sacred  mysteries  of  Thy  body  and  blood,  that  we  may 
ever  feel  within  ourselves,  the  fruit  of  Thy  redemption,  who 
livest  and  reigneth,  world  without  end.  Amen." 

Whilst  the  priest  makes  the  sign  of  the  cross  over  the  peo- 
ple with  the  remonstrance  which  contains  the  Blessed  Sacra- 
ment, a  small  bell  is  rung  by  the  acolyte. 

At  this  same  solemn  moment,  according  to  a  pious  custom, 
the  large  bell  of  the  church  is  tolled;  for  the  church  wishes  all 
her  children  absent  from  the  edifice  to  unite  with  the  assembled 
congregation  in  adoring  Jesus  Christ  whilst  in  the  act  of  bless- 
ing His  children. 


14  the  worshir  instituted  by  jesu8  christ. 

Section  3.     the  forty  hours  adoration. 

Another  practice  of  devotion  towards  the  real  presence  is 
that  7iamed  the  devotion  of  the  forty  hours.  Regarding  the 
nature  and  spirit  of  this  devotion  and  also  the  manner  of  con- 
ducting it,  we  borrow  the  following  pages  from  a  pamphlet 
written  upon  the  subject  by  ourself  : 

The  forty  hours'  prayer  of  adoration,  or,  more  briefly,  the 
forty  hours,'  is  thus  called  because  during  eight-and-forty  hours 
the  Blessed  Sacrament  is  conspicuously  exposed  on  the  altar, 
that  the  faithful  may  come  and  pray  before  it,  and  adore  it. 
IVo  pains  are  neglected  to  make  this  sacred  rite  as  solemn  and 
devout  as  possible.  After  a  solemn  mass  and  a  procession,  the 
Blessed  Sacrament  is  enshrined  and  enthroned  above  the  altar, 
and  around  it  is  disposed  a  firmament,  as  it  were,  of  countless 
lights,  radiating  from  it,  symbolical  of  the  ever  wakeful  host  of 
heaven,  the  spirits  of  restless  life  and  unfading  brightness,  that 
keep  watch  round  the  seat  of  glory  above;  and  then  the  faith- 
ful gather  about  the  altar  as  about  a  throne,  and  adore  in  sil- 
ence and  in  awe. 

"In  no  other  time  or  place,"  says  Cardinal  Wiseman,  "is 
the  sublimity  of  our  religion  so  touchingly  felt.  No  ceremony 
is  going  forward  in  the  sanctuary,  no  sound  of  song  is  issuing 
from  the  choir,  no  voice  of  exhortation  proceeds  from  the  pul- 
pit, no  prayer  is  uttered  aloud  at  the  altar.  There  are  hundred 
there,  and  yet  they  are  engaged  in  no  congregational  act  of  wor- 
ship. Kadi  heart  and  soul  is  alone  in  the  midst  of  a  multitude: 
each  uttering  its  own  thoughts,  each  feeling  its  own  grace.  Vet 
you  are  overpowered,  subdued,  quelled  into  a  reverential  mood, 
Boftened  into  a  devotional  spirit,  forced  to  meditate,  to  feel,  to 
pray." 

'I'lif  object  of  this  devotion  of  the  forty  hours'  adoration  of 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  15 

the  Blessed  Sacrament  is  to  offer  a  solemn  act  of  reparation  to 
our  Divine  Lord  for  the  neglect  and  abandonment  to  which  His 
Sacred  Humanity  was  exposed  from  the  moment  of  His  death 
on  the  cross  till  the  hour  of  His  triumphant  resurrection.  By 
it  we  also  propose  to  offer  to  God  some  reparation  for  the  sins  of 
bad  Christians  in  general,  and  in  particular  for  the  heartless 
neglect  of  which  so  many  disloyal  Catholics  are  guilty  towards 
our  Saviour,  who  dwells  with  us  in  the  Blessed  Sacrament;  also 
to  atone  for  the  profanations  of  the  holy  mysteries  by  bad  Cath- 
olics, and  for  the  insults  to  which  our  Lord  is  exposed  at  the 
hands  of  heretics  who  refuse  to  believe  in  the  Real  Presence. 

It  is  according  to  the  spirit  of  the  church  that  no  sermon 
should  be  had  during  t\\e  forty  hours'  prayer.  If  for  some  par- 
ticular reason  (for  instance  if  the  forty  hours' prayer  is  celebrat- 
ed in  a  mission  church)  the  priest  finds  it  advisable  to  have  a 
sermon,  it  should  always  be  on  the  subject  of  the  Holy  Eu- 
charist. 

The  mass  sung  for  the  beginning  of  the  exposition  should  be 
a  pontifical  or  solemn  mass,  if  possible.  At  the  end  of  this 
mass  the  consecrated  host  is  placed  in  the  monstrance,  remain- 
ing exposed  to  the  end  of  the  mass.  Because  of  this  exposition 
of  the  Blessed  Sacrament,  the  priest  celebrating  at  the  Altar 
must  always  genuflect  when  he  passes  before  it,  or  when  he 
leaves  or  comes  to,  the  middle  of  the  Altar.  From  that  time 
also,  all  those  who  pass  before  the  Holy  Sacrament  exposed, 
must  genuflect  on  both  knees. 

At  the  end  of  the  Mass  on  the  first  day  many  candles  are 
lighted  about  the  tabernacle,  and  lighted  candles  are  distributed 
to  those  about  to  walk  in  the  procession.  The  canopy  is 
brought  out,  and  the  procession  moves  around  the  church 
whilst  the  chantors  sing  the  hymn  to  the  Blessed  Sacrament — 
Pange,  lingua — "  Sing,  0  my  tongue,  adore  and  praise/'     The 


16  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

church  makes  haste  as  it  were  to  present  and  carry  amongst  her 
children,  Him  who  makes  it  His  delight  to  be  amongst  the  sons 
of  men,  and  who  now  comes  to  bless  them;  but  as  soon  as  the 
procession  has  returned  to  the  chancel,  the  Litany  of  the  Saints 
are  chanted  or  recited,  for  we  on  earth  have  need  of  the  pro- 
tection of  the  saints,  in  order  well  to  spend  the  time  of  the 
forty  hours'  devotion,  and.  we  also  invite  those  blessed  souls  to 
unite  their  adoration,  thanksgiving,  and  prayers  with  ours. 

From  the  moment  that  the  monstrance  has  been  put  on  the 
throne  until  the  time  that  it  is  replaced  within  the  tabernacle 
in  the  evening,  there  should  always  be  some  one  in  adoration 
before  the  Blessed  Sacrament.  We  would  advise  those  who 
could  not  come  to  have  themselves  represented  by  others.  Offer- 
ings of  candles  would  be  quite  appropriate.  (Candles  of  wax 
are  the  kind  mostly  desired.) 

During  the  time  of  the  forty  hours,  the  eyes  and  hearts  of 
those  who  enter  the  church  should  seek  no  object  but  the 
Blessed  Sacrament,  and  for  this  reason  the  mass  on  the  second 
day  should  be  said  on  an  altar  different  from  that  of  the  exposi- 
tion. For  the  same  reason,  the  usual  salutations  are  omitted 
amongst  the  clergy  in  the  chancel,  and  the  greater  part  of  the 
blessings  at  mass  are  also  omitted.  We  think  it  quite  proper 
to  have  a  bench  or  kneeling  desk  placed  near  the  railing  in 
front  of  the  altar,  and  to  have  one  or  more  persons  duly  ap- 
pointed to  replace  one  another  at  the  desk  and  remain  there  in 
adoration  as  the  representatives  of  the  parish,  while  the  Holy 
Sacrament  is  exposed. 

They  who  have  seen  the  exercises  of  the  forty  /tours'  devo- 
tion performed  in  their  church,  remember  how  wonderful  are 
the  graces  poured  forth  from  the  tabernacle  upon  those  who 
follow  them.  Priests  are  loud  in  proclaiming  that  they  are  as 
beneficial   as   the  courses  of  sermons    preached  by  missionaries, 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  17 

and  in  some  dioceses  their  is  always  some  one  or  other  congre- 
gation which  enjoys  the  celebration  of  these  exercises. 

Apart  from  those  times  of  public  adoration  of  the  sacrament 
by  whole  parishes  or  communities,  we  have  whole  religious  or- 
ders whose  chief  object  is  the  adoration  of  Jesus  Christ  in  the 
sacrament  of  I  lis  love,  societies  of  even  lay  persons  who  pledge 
themselves  to  spend  before  the  tabernacle  a  given  amount  of 
time  in  the  day  or  in  the  night,  and  also  millions  of  faithful 
who  make  it  a  point  to  pay  private  visits  to  their  hidden  treas- 
ure wherever  it  is  in  their  power  to  do  so.  Devout  persons  feel 
attracted  to  come  and  worship  Him  by  prayer,  adoration, 
thanksgiving  and  the  offering  of  themselves  to  Him.  ''When 
shall  I  come  and  appear  before  the  face  of  the  Lord  !"  "Thy 
altars  0  Lord  of  hosts,  my  King  and  my  God  !  "  It  is  in  the 
presence  of  the  tabernacle,  as,  at  Bethlehem  or  Calvary  that 
apostles  have  felt  inspired  to  leave  all  things  and  follow  Him  in 
voluntary  poverty,  chastity  and  obedience.  Here  the  greatest 
artists  have  found  heavenly  inspiration.  Here  is  the  source  of 
charity  ami  of  all  virtues,  and  if  the  Redeemer,  our  Lord  Jesus 
Christ,  our  light  aud  our  life,  ceased  to  reside  among  us,  this 
world  of  ours  could  not  be  inhabited,  and  to  use  the  expression 
of  Father  Vianney,  men  would  then  adore  beasts. 

Section  4.     processions  of  the  blessed  sacrament. 

Another  mode  of  expressing  our  devotion  towards  the  real 
presence  consists  in  the  solemn  procession  of  the  Blessed  Saera- 
ment,  which  is  made  on  the  day  of  Corpus  Christi.  We  extract 
the  following  passage  from  the  book  Christ  on  the  Altar,  regard- 
ing processions  in  general,  and  that  of  the  Blessed  Sacrament  in 
particular: 

att 


18  THE  WORSHIP  INSTITUTED  BY  JBSUS  CHRIST. 

"Generally,  a  solemn  procession  of   the    Blessed   Sacrament 
takes  place  in  every  parish  church  on  the  day  of  Corpus  Christi, 
or  on  the   Sunday  within  the  octave  of  this  festival.     The  pro- 
cession of  the  Blessed  Sacrament  was  instituted  by  Pope  Urban 
IV.  about  the  year  1262,  confirmed  by  the  council  of  Vienna  in 
1311,  and  corroborated  by  a   decree  of  the  council  of   Trent, 
Sess.   XIII.   5,   which  says:  "The  Holy  Synod  declares  that 
very  piously  and  religiously  was  the  custom  introduced  into  the 
Church,  that  this  sublime  and  venerable   sacrament   be.    with 
special  veneration  and  solemnity,  celebrated  every  year  on  a  cer- 
tain day,  and  that  a  festival ;  and  that  it  be  borne  reverently  and 
with  honor  in  procession  through  the  streets  and  public  places. 
For  it  is  most  just  that  there  may  be  certain  appointed  holy 
days,  whereon  all  Christians  may,  with   a  special  and  unusual 
demonstration,  testify  that  their  minds  are  grateful  and  thank- 
ful to  their  common  Lord  and  Redeemer  for  so  ineffable  and 
truly  divine  a   benefit,  whereby  the  victory  and  triumph  of  His 
death  are  represented.     And  so  indeed  did  it  behoove  victorious 
truth  to  celebrate  a  triumph  over  falsehood  and   heresy,  that 
thus  her  adversaries  at  the  sight  of  so  much  splendor  and  in  the 
midst  of  so  great  joy  of  the  universal  church,  may  either  pine 
away  weakened  and  broken,  or  touched  with  shame  and  con- 
founded, at  length  repent." 

Public  processions  and  supplications  have  always  been  in 
use  in  the  church,  as  a  means  to  increase  piety,  or  in  order  to 
return  thanks  to  God  for  blessings  received,  and  to  implore  Bia 
mercy.  As  processions  instituted  by  the  church  contain  -real 
and  divine  mysteries,  and  as  they  are  in  themselves  a  Bonrce  of 
grace,  the  priests  should  instruct  the  people  concerning  their 
nature,  and    insist    that   they    be    performed    with    modesty   and 

reverence.     In  those  processions  the  lay  people  should  follow  the 

Clergy,  and  the  women  should  walk  behind   the  men.      The  orOSB 


A    HISTORY   OF   THE   WORSHIP    OF  GOD.  19 

should  be  carried  at  the  head  of  the  procession,  and,  if  such  be 
the  custom,  a  banner  decorated  with  sacred  images.  Should 
the  cross  have  an  image  of  the  crucifix,  the  face  should  face 
those  who  precede,  and  not  those  who  follow  it.  Strictly  speak- 
ing, solemn  mass  should  be  celebrated  after  the  procession  and 
not  before. 

Amongst  the  processions  instituted  by  the  church  some  are 
ordinary,  because  they  occur  every  year  on  the  same  day.  Such 
are  the  processions  on  the  day  of  the  Purification,  on  Palm  Sun- 
day, St.  Mark's  day,  the  three  Rogation  days,  and  on  Corpus 
Christi.  All  these  processions  should  be  according  to  the 
special  rite  prescribed  for  them  in  the  Eoman  Eitual. 

Extraordinary  processions  are  those  which  are  commanded 
for  occasions  concerning  the  public  welfare  of  the  church  ;  as 
for  example,  processions  made  in  order  to  obtain  rain,  fine 
weather,  the  cessation  of  storms,  of  distress,  of  famine,  of  pes- 
tilence, of  war,  or  of  any  kind  of  affliction,  and  in  order  to  re- 
turn thanks  to  God  for  blessings  received.  Those  who  take 
part  in  church  processions  would  do  well  to  remember  that,  dur- 
ing our  pilgrimage  on  this  earth,  we  should  have  our  eyes  con- 
stantly fixed  upon  the  image  of  Jesus  Christ  crucified,  endeavor- 
ing to  imitate  His  example  and  those  of  our  patron  saints, 
heartily  imploring  their  protection  and  the  mercy  of  God  during 
the  whole  time  of  the  procession.     (  Vide  Rom.  Ritual.) 

Of  all  processions,  the  most  celebrated  is  that  of  the  Most 
Holy  Sacrament  on  the  feast  of  Corpus  Christi,  instituted  by 
Urban  IV.  We  call  it  a  triumphal  procession  because  in  it  our 
Redeemer,  the  King  of  Kings,  the  Lord  of  Lords,  is  carried  tri- 
umphantly through  the  streets  concealed  in  His  adorable  sacra- 
ment, which  He  gives  us  as  a  pledge  of  our  eternal  triumph  in 
heaven. 

The  procession  of  the  Blessed  Sacrament  should  start  from 


20  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

the  cathedral,  or  from   the  parish  church,  and  the  bishop  has  a 
right  to  compel  the  regular  and  secular  clergy  to  take  part  in  it. 

The  churches  on  this  day  should  be  beautifully  decorated , 
and  the  walls  of  the  streets  through  which  the  procession  is  to 
pass  should  be  covered  with  tapestries,  hangings  and  sacred 
pictures. 

The  street  itself  might  be  strewn  with  flowers  and  leaves  of 
trees,  and  along  the  sidewalks  evergreens  might  be  planted. 
After  Mass  is  over,  the  celebrant  incenses  the  Blessed  Sacra- 
ment placed  in  the  monstrance,  and,  then,  wearing  a  white  cope 
and  a  veil  on  his  shoulders,  he  carries  it  processionally  under  a 
canopy. 

The  clergy  and  people  precede  and  follow  him,  with  heads 
uncovered,  and  carrying  lighted  tapers  in  their  hands.  To  the 
above  regulations  the  Ritual  adds  that  sacred  hymns  (  which  it 
designates)',  should  be  sung  during  the  procession,  and  that  the 
Benediction  of  the  Blessed  Sacrament  should  be  given  when  the 
procession  has  returned  within  the  church  from  which  it  started. 
It  is  also  a  general  custom,  in  case  of  those  processions,  to  have 
triumphal  arches  raised  across  the  streets,  and  to  have  one  or 
more  repositories  or  shrines  from  which  benediction  is  given 
during  the  procession. 

Nothing  more  beautiful  can  be  imagined,  nothing  more  ben- 
eficial to  souls,  than  processions  of  the  Blessed  Sacrament,  made 
according  to  the  regulations  of  the  church,  which  we  have  men- 
tioned. The  sentiment  which  predominates  is  a  desire  to  see 
Jesus  Christ  acknowledged  by  all  as  our  Redeemer,  glorified  and 
thanked  for  the  incomparable  gift  of  His  Holy  Sacrament.  The 
procession  should  be  participated  in  by  all  the  people  of  the  epis- 
copal city,  or  of  the  parish,  and  as  far  as  possible,  every  creature 

of  God  should  be  made  to  participate,  in  tte  u  a\   to  the  glory  of 

Jesus  Christ.     Lights  arc  carried  in  the  procession  and  placed 


A    HISTORY   OF  THE    WORSHIP   OF   GOD.  21 

on  the  altar  :  incense  is  burned  in  presence  of  the  Sacred  Host; 
works  of  art  and  hangings  of  all  kinds  adorn  the  sides  of  the 
streets  ;  the  ground  is  strewn  with  ilowers  ;  and  the  Sacred  Host 
is  carried  far  into  the  country. 

Our  Blessed  Lord  is  thus  invited  to  bless,  on  his  passage  ;  all 
the  lands  and  edifices  ;  and  every  creature  also  is  invited  to  praise 
Him  who  created  it  and  gave  it  life  and  beauty.  It  is  to  men, 
however,  that  our  Lord  offers  His  blessings  on  this  day.  He  has 
no  regard  to  the  wealth  or  quality  of  individual  persons.  He  is 
much  pleased  with  the  simple  offerings  of  the  poor  ;  to  all  He 
offers  forgiveness,  and  from  all  He  demands  love  for  love.  It 
has  occurred  to  us  that  these  processions  of  Corpus  Christi 
are  fraught  with  even  more  consolation  in  poor  country  places, 
than  in  rich  cities ;  for  in  the  former  places  the  crowd  is  not  so 
great  and  the  people  come  nearer  unto  Him.  However,  be  the 
procession  in  a  city  or  in  the  country,  our  Lord  demands  some- 
thing of  all  that  day. 

1.  lie  avou Id  have  us  all  confess  our  faith  in  His  Real  Pres- 
ence. On  that  day  everyone  should  folloAV  the  procession,  and 
decorate  his  house  if  the  procession  is  to  pass  by  it.  Let  all  fol- 
Ioav  the  Blessed  Sacrament  bare-headed,  carrying  lights  in  their 
hands.  Let  them  repeat  such  expressions  as  :  "  I  firmly  believe, 
0  my  Jesus,  that  Thou  art  here  really  present,  true  God  and  true 
Man  ;  my  God,  my  Redeemer,  my  Love  ! "  If  you  have  children, 
carry  them  in  your  arms,  lead  them  by  the  hand,  or  let  them 
walk  with  you!  It  was  He  who  blessed  the  little  children,  and 
your  own  have  need  of  His  blessing.  A  father  and  mother  never 
appear  so  venerable,  so  beautiful,  to  a  child,  as  when  he  sees 
them  kneel  before  the  Blessed  Sacrament. 

2.  Processions  of  the  Blessed  Sacrament  are  intended  to 
draAv  from  you  a  sincere  acknoAvledgment  of  Avhat  you  OAve  to 
Jesus  Christ.     He  Avas  born  of  the  Father  before  all  ages.     He 


22  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

is  from  the  beginning  ;  but  there  was  not  a  moment  in  the  eter- 
nity which  preceded  your  creation  that  He  did  not  love  you. 
He  created  you  and  preserved  you  ;  and  for  you  He  created  and 
preserved  the  world.  He  it  was  who  for  you  was  incarnate,  suf- 
fered and  died  on  the  cross,  and  went  up  to  heaven  to  prepare  a 
place  for  you.  Through  His  merits  and  in  His  name  you  were 
made  a  Christian  at  baptism  and  a  soldier  at  confirmation. 
Through  him  you  were  forgiven  after  you  had  much  offended 
God  ;  through  Him  you  hope  to  save  your  soul  and  to  meet  in 
heaven  those  who  are  dear  to  you  on  earth. 

But  what  return  will  you  make  to  the  Lord  if  you  recall  to 
mind  the  blessings  received  through  His  Real  Presence  in  the 
Holy  Sacrament  ?  He  thought  of  you  when  He  established  the 
priesthood  ;  you  were  present  to  His  mind  when  He  communi- 
cated to  your  bishop  and  pastors  the  power  of  changing  bread 
and  wine  into  His  body  and  blood  ;  and  as  he  never  failed  to  give 
your  body  its  daily  bread,  He  never  failed,  not  even  for  one  day, 
to  invite  you  to  partake  of  his  sacred  banquet.  Whithersoever 
you  went,  you  found  Him  in  His  tabernacle,  ready  to  come  to 
you  in  holy  communion,  ready  to  listen  to  your  prayers  if  you 
come  to  visit  Him.  Sunday  after  Sunday  in  your  past  life  He 
was  on  the  altar  of  your  parish  church,  offering  Himself  a  victim 
for  you,  that  through  Him  you  might  adore  the  Holy  Trinity, 
return  Him  thanks,  and  obtain  forgiveness.  It  is  evident,  then, 
that  during  this  procession  every  voice  that  you  hear,  every 
object  that  you  see,  but  especially  the  Presence  of  the  Sacred 
Host,  should  excite  in  you  sentiments  or  the  deepest  gratitude. 
0  my  soul,  bless  the  Lord,  and  let  all  things  that  are  in  me  bless 
'His  holy  name.' 

3.  During  the  public  life  of  our  Lord  Jesus  Christ,  the  blind, 
the  lame,  the  lepers,  all  the  unfortunate,  all  tbose  who  suffered, 
came  or  raised  their  voice  to  Him,  and  lie  healed  them  all,    He 


A    HISTORY   OF   THE   WORSHIT   OF   GOD.  23 

had,  however  special  blessings  for  those  who  prayed  more  fer- 
vently, or  gave  Him  more  frequent  marks  of  affection.  How 
well  it  is,  then,  for  every  member  of  a  family  to  take  part  in  the 
procession,  and  to  pray  earnestly  ! 

If  you  have  this  day  decorated  your  house,  made  an  offering 
to  the  poor  of  the  church,  if  you  have  received  communion  this 
morning,  come  and  pray  confidently  whilst  you  follow  the  pro- 
cession. But  we  repeat  again,  let  all  the  members  of  the  family 
assist  if  they  are  able  ;  and  let  parents  pray  for  those  who  are 
too  young  to  do  it. 

Young  children  have  need  of  grace  to  preserve  their  inno- 
cense  ;  young  men  and  young  women  need  much  strength  to 
overcome  temptation.  Those  who  have  gone  astray  need  the  grace 
of  conversion  ;  the  sick  need  comfort  in  their  sickness  ;  the  old 
need  the  grace  of  conversion  or  perseverance.  The  time  of  this 
procession  is,  in  fact,  so  precious,  that  not  one  moment  should 
be  lost.  Not  a  minute  of  this  procession  should  be  employed  in 
talk  or  in  looking  around  ;  if  you  are  not  singing  the  hymns  of 
the  church,  read  your  prayer  book  or  recite  your  beads  :  "Let 
us  be  attentive:  „.  *  „.  Jesus  Christ  is  here." 

4.  We  should  earnestly  beg  pardon  for  sins  committed  by 
ourselves  or  others  against  this  Blessed  Sacrament.  During  His 
Passion,  we  considered  Him  saying  :  "  I  looked  for  one  that 
would  grieve  together  with  me,  but  there  was  none  :  and  for  one 
that  would  comfort  me,  and  I  fouud  none."     (  Ps.  1,  xviii.  21  ). 

The  church  remembers  all  the  profanations  against  our  Lord 
by  infidels,  heretics,  or  bad  Catholics,  in  the  sacrament  of  His 
love.  There  was  not  a  day  or  night  during  nearly  nineteen 
hundred  years  that  He  was  not  cruelly  insulted  or  blasphemed, 
ill-treated  in  his  churches,  or  in  the  persons  of  those  consecrated 
to  him. 

Let  us  at  least  who  have  received   so  much  from  Him  offer 


24  THE  WORSHIF  INSTITUTED  BY  JESUS    CHRIST. 

Him  some  compensation  011  this  day.  If  others  forsake  Him, 
let  us  adhere  to  Him  firmly.  To  whom  else  should  we  go  ?  Let 
us  say  to  him  011  this  day,  "Spare,  0  Lord,  spare  thy  people, 
aud  he  not  angry  with  us  forever.'' 


CHAPTEB  II. 

PREPARING    FOR    THE    INSTITUTION    OF    THE    GREAT    A.CT   OF 

WORSHIP. 

The  rites  and  ceremonies  of  the  church,  connected  as  they 
are  with  the  life  of  our  Lord,  Jesus  Christ,  on  earth,  and  His 
real  presence  in  the  Holy  Eucharist,  are  all  very  admirable. 
They  do  not,  however,  constitute  the  worship  of  the  church  of 
Grod.  Our  great  act  of  worship  is  the  sacrifice.  There  never 
was  a  time  from  the  beginning  of  the  world  until  our  days, 
when  exterior  sacrifice  was  not  considered  as  the  essential  part 
of  divine  worship.  The  offering  of  sacrifices  was  the  chief 
function  of  the  Jewish  priesthood.  They  hail  indeed  other 
duties  to  perform,  such  as  circumcising  infants,  instructing  the 
people,  purifying  the  unclean,  praying  for  the  nation,  etc..  etc.; 
bnt  all  these  functions  were  connected  with,  or  were  prepara- 
tions for  the  sacrifice,  the  greal  act  of  worship. 

In  similar  manner,  when  Jesus  Christ  our  High  Priest,  began 
His  public  life  on  earth.  He  first  of  all  o tiered  severe  fasting, 
accompanied  with  prayers,  in  atonement  for  our  sins,  then  lie 
went  on  denouncing  covetousness,  hypocrisy  and  all  vices. 
recommending  charity,  teaching  men  to  love  God,  to  observe 
His  commandments,  and  to  fear  his  judgments.  Continual 
praying  for   men  and  immense  charity   t<>   repenting  sinner-. 


A    HISTORY    OF    THE    WORSHIP    OF   GOD.  25 

seemed  however  to  be  the  chief  traits  and  practices  in  the  life 
and  character  of  our  Lord. 

Sir  how  He,  from  the  moment  of  Bis  incarnation,  hastens 

to  discharge  the  duties  of  His  priestly  otHce.  He  does  not  wait 
for  His  birth,  but  enclosed  within  the  Ark  of  the  Covenant  of 
Man's  breast,  He  began  like  a  giant  to  run  His  course.  He 
speeded  across  the  hill  country  to  sanctify  the  Baptist  yet  in 
the  darkness  of  his  mother's  womb  :  He  filled  the  soul  of  Eliza- 
beth with  the  Holy  Ghost  ;  communicated  to  the  mind  of 
Zachary  the  gift  of  prophecy,  and  flooded  the  soul  of  His  own 
Blessed  Mother  with  an  illumination  of  knowledge  and  a  wealth 
of  grace  that  surpassed  in  worth  and  splendor  all  that  had 
hitherto  been  poured  out  on  God's  creation. 

During  the  thirty-three  years  of  His  hidden  and  public  life 
He  went  on  faithfully  discharging  according  to  the  dictate  of 
His  wisdom  His  various  sacerdotal  offices  towards  men — praying, 
blessing,  healing  and  absolving,  teaching,  rebuking,  command- 
ing, and  guiding  the  souls  of  men  in  "  the  things  that  apper- 
tain to  God." 

We  need  not  remark  that  the  least  action  of  our  Saviour  was 
in  itself  more  than  sufficient  to  atone  for  the  sins  of  the  whole 
world.  But  He  had  resolved  to  act  all  the  parts  of  a  priest,  to 
offer  himself  a  sacrifice  as  the  price  of  our  redemption. 

The  sacrifices  of  the  old  law'  wrere  pleasing  to  God  whenever 
they  were  offered  with  the  proper  dispositions,  but  in  themselves 
they  were  imperfect ;  not  in  keeping  with  the  greatness  of  God 
offended  by  men.  Sins  could  not  be  effaced  by  the  pouring  out 
of  the  blood  of  animals,  by  the  offering  of  gold  or  silver.  Those 
sacrifices  were  therefore  to  he  abolished,  as  it  had  been  often 
foretold   by  prophets. 

And,  therefore,  coming  into  the  world  He  (Jesus  Christ)  said 
"Sacrifice  and  oblation  thou   wouldesl    not  have:    but  thou  hast 


26  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

fitted  me  a  body-  Holocausts  and  sacrifices  for  sin  did  not 
please  Thee-  Then  I  said,  behold  I  come"  (')  *  *  *  All  the 
prayers,  the  penances  and  labors  of  our  Lord  were  but  preludes 
to  His  sacrifice.  He  prepared  for  it  from  the  time  that  He  was 
conceived  in  the  womb.  The  altar  of  the  crucifixion  was  never 
for  an  instant  out  of  sight.  He  yearned  for  the  accomplishment 
of  the  sacrifice.  "I  have  a  baptism  (of  blood)  with  which  I  am 
to  be  baptised,  and  how  am  I  straitened  until  it  be  accomplished? 
(')  "As  Moses  lifted  up  the  serpent  in  the  desert,  so  must  the 
Son  of  Man  be  lifted  up."  (3)  He  taught  His  disciples  that 
"the  Son  of  Man  must  suffer  many  things,  and  be  rejected  by 
the  ancients,  and  by  the  high  priests  and  the  scribes,  and  be 
put  to  death"  ***(*)  And  when  the  time  of  this  sacrifice 
has  come,  He  goes  resolutely  to  Jerusalem,  taking  apart  the 
twelve  disciples  and  saying  to  them,  "Behold  we  go  up  to 
Jerusalem,  and  the  Son  of  man  will  be  delivered  to  the  high 
priests  and  the  scribes,  and  they  will  condemn  Him  to  death. 
and  will  deliver  Him  to  the  Gentiles,  to  be  mocked  and  scourged 
and  crucified."  (6) 

How  willingly  our  Saviour  suffered  and  died  for  our  redemp- 
tion when  the  time  for  it  had  come,  we  shall  see  later  on  in  1  lii> 
work;  but  before  accomplishing  His  bloody  sacrifice  on  Calvary 
He  would  leave  to  His  church  a  mode  of  adoring  God  perfectly 
worthy  of  Him;  a  sacrifice  by  which  His  infinite  merits  would 
be  applied  to  the  souls  of  men. 

We  must  now  then,  in  the  following  chapter,  speak  of  the 
institution  of  the  Mass,  the  only  one  public  act  of  worship  left 
to  His  church  by  the  redeemer. 

(')  Heb.  x. 
(2)Lukexii.  50. 
(3)  John  vii.  14. 

Mark  viii.  81. 

Math.  xx.  18-11*. 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  27 

CHAPTER   III. 

I  HE    ONLY   ONE   GREAT    A  <  T     OF    PUBLIC     WORSHIP   INSTITUTED 
BY    JESUS    CHRIST. 

Before  writing  the  history  of  the  institution  of  the  holy  sacri- 
fice, we  will  here  quote  the  decree  of  the  Council  of  Trent, which 
being  that  of  an  Oecumenical  Council,  we  are  bound  to  accept 
as  our  rule  in  matters  of  faith. 

Section  1.      degree  of  the  council  of  tkent  on  the 
institution  of  the  holy  sacrifice  of  the  mass. 

•'  For  as  much  as  under  the  former  testament,  according  to  the 
testimony  of  the  apostle  Paul,  there  was  no  perfection  because  of 
the  weakness  of  the  Z/eviticdl  priesthood,  there  was  need,  God  the 
Father  of  mercies,  so  ordaining,  "  that  another  priest  should  rise, 
according  to  the  order  of  Melchisedeck '  our  Lord  Jesus  Christ, 
who  might  consummate  and  lead  to  what  is  perfect,  as  many  as 
were  to  be  sanctified.  He  therefore,  our  God  and  Lord,  though 
he  was  about  to  offer  Himself  once  on  the  altar  of  the  cross  un- 
to God  the  Father,  by  means  of  His  death,  there  to  operate  an 
eternal  redemption,  nevertheless,  because  that  His  priesthood 
was  not  to  be  extinguished  by  His  death:  in  the  last  supper,  on 
the  night  in  which  He  was  betrayed,  that  He  might  leave  to 
His  own  beloved  spouse,  the  church,  a  visible  sacrifice  such  as 
the  nature  of  man  requires,  whereby  that  bloody  sacrifice,  once 
to  be  accomplished  on  the  cross,  might  be  represented,  and  the 
memory  thereof  remain  even  unto  the  end  of  the  world,  and  its 
salutary  virtue,  be  applied  to  the  remission  of  those  sins  which 
we  daily  commit — declaring  Himself  constituted,  a  priest  for- 
ever according  to  the  order  of  Melchisdedeck."  He  offered  up 
to  God  the  Father,  His  own   body  and   blood,  under  the  species 


28  THE  WORSHIP  INSTITUTED  UY  JESUS  CHRIST. 

itf  bread  and  wine,  and  under  the  symbols  of  those  same  things, 
lie  delivered  (His  own  body  and  blood)  to  be  received  by  His 
apostles,  whom  He  then  constituted  priests  of  the  New  Testa- 
ment and  by  those  words:  "Do  this  in  commemoration  of  me," 
He  commanded  them  and  their  successors  in  the  priesthood  to 
offer  (them)  even  as  the  Catholic  church  has  always  understood 
and  taught.  For,  having  celebrated  the  ancient  passover,  which 
the  multitude  of  the  children  of  Israel,  immolated,  in  memory  of 
their  going  out  of  Egypt,  He  instituted  the  new  passover,  (to 
wit)  Himself,  to  be  immolated  under  visible  signs  by  the  church, 
through  the  ministry  of  priests,  in  memory  of  His  own  passage 
from  the  world  unto  the  Father,  when  by  the  effusion  of  His 
own  blood  He  redeemed  us,  delivered  us  from  the  power  of  dark- 
ness and  translated  us  into  His  kingdom,  and  this  indeed  is  that 
clean  oblation  which  cannot  be  denied  by  any  unworthiness  or 
malice  of  those  who  offer  (it),  which  the  Lord  foretold  by  Mala- 
chias  was  to  lie  offered  in  every  place,  clean  to  His  name,  which 
teas  to  be  great  amongst  the  Gentiles,''  and  which  the  apostle 
Paul  writing  to  the  Corinthians,  has  not  obscurely  indicated, 
when  he  says,  that  they  who  are  deli  led  by  the  participation  of 
the  table  of  devils  cannot  be  partakers  of  the  table  of  the  Lord, 
by  the  table,  meaning  in  both  places  the  altar.  This  in  fine  is 
that  oblation  which  was  prefigured  by  various  types  of  sacrifices, 
during  the  period  of  nature  and  of  the  law;  in  as  much  as  it  com- 
prises all  the  good  things  signified  by  those  sacrifices,  as  being 
the  consummation  ami  perfection  of  them  all."  (') 

Section  '.'.    the  Jewish  passover. 

We  think  it  proper  before  speaking  on  this  subject  to  repeat 
what   we  wrote  in  the  first  pail  of  this  work. 

I  ' )  ( 'omicil  Tiid.  SeBS.  \  VI.  C.  1. 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  29 

The  children  of  Israel  being  about  to  be  freed  from  their 
long  captivity  in  Egypt,  had  been  commanded  by  Almighty 
God,  through  His  servant  Moses,  to  take  a  lamb  or  a  goat  of 
one  year,  to  immolate  it,  to  mark  the  transom  and  side  posts  of 
the  door  of  their  bouses  with  its  blood,  to  eat  it  with  wild  let- 
tuce, their  loins  being  girded,  and  holding  sticks  in  their  bands, 
as  travelers  preparing  to  start  on  their  journey.  During  the 
night  which  followed  the  performance  of  this  rite  by  the  "Israel- 
ites, the  Angel  of  the  Lord  passed  through  the  land  of  Egypt, 
slew  the  first  born  of  the  Egyptians,  but  spared  the  inmates  of 
the  houses,  which  were  marked  with  the  blood  of  the  lamb. 

On  the  recurrence  of  the  anniversary  of  the  event,  the  child- 
ren of  Israel  were,  by  the  law,  obliged  to  observe  the  same  rite, 
to  which  others  were  added  in  the  course  of  time  by  the  syna- 
gogue, or  introduced  by  custom.  The  anniversary  was  to  be 
kept  by  all  the  men  either  Israelites  or  Proselytes,  who  had  been 
circumcised  and  were  clean. 

The  lamb  was  to  be  slain  in  the  city  of  Jerusalem  by  a  Le- 
vite  or  the  head  of  the  family,  and  its  blood  was  brought  to  the 
priest  who  poured  it  out  at  the  foot  of  the  altar  of  holocausts. 
The  victim  of  the  passover  was  to  be  roasted  and  eaten  in  the 
city  of  Jerusalem.  (') 

The  feast  was  celebrated  in  the  evening,  and  consisted  of  two 
parts.  During  the  first  part  of  the  feast  the  guests  stood  up 
around  the  table,  the  head  of  the  family  blessed  a  cup  of  wine 
and  returned  thanks  to  (iod  for  giving  it  to  men;  they  eat  of  the 
lettuce,  of  the  unleavened  bread,  of  the  llesh  of  the  lamb,  com- 
memorating in  the  mean  time  their  deliverance  from  the  captiv- 
ity by  singing  the  inspired  psalms  which  relate  the  event. 

(')  These  regulations  relate  to  the  times  which  followed  the  bring- 
ing of  the  ark  to  Jerusalem  hv  Kinu,  David. 


30  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

The  first  or  religious  part  of  the  celebration  was  generally 
followed  by  a  social  repast  during  which  the  guests  sat  or  re- 
clined around  the  table  and  might  eat  without  restriction  of  am 
meat  that  was  served. 

It  may  be  well  to  remark  that  at  the  feast  of  the  passover  a 
sheaf  of  barley  was  brought  to  the  temple  in  the  name  of  the 
nation  and  offered  up  to  the  Almighty  as  the  first  fruit  of  the 
harvest. 

Section  3.     our  lord  celebrates  the  passover. 

Our  Lord  had  spent  three  years  and  a  few  months  in  preach- 
ing the  Gospel,  and  he  was  probably  about  the  village  of  Beth- 
any when  "came  the  day  of  the  unleavened  bread  when  it  was 
necessary  to  immolate  the  pasch." 

The  disciples  ask  Him  ''where  wilt  Thou  that  we  go,  and 
prepare  for  Thee  to  eat  the  pasch?" 

They  don't  ask  in  what  city  the  lamb  was  to  he  killed  and 
eaten,  but  in  what  place  wilt  Thou  that  we  prepare? 

The  disciples  sent  by  Him  were  Peter  and  John,  the  two 
more  honored  ones  amongst  His  apostles. 

He  said  to  them,  "Go  ye  into  the  city:  there  shall  meet  you 
a  man  carrying  a  pitcher  of  water.  Follow  him  into  the  houses 
where  he  entereth  in,  and  whither  soever  he  shall  go  in.  say  to 
the  master  of  the  house,  the  Master  says,  my  time  is  near  at 
hand;  1  will  keep  the  paseh  at  thy  house  with  My  disciples; 
where  is  my  refectory,  where  I  may  eat  the  pasch  with  my  dis- 
ciples :  and  he  will  show  you  a  large  dining  room  furnished. 
There  prepare  ye  for  us."  (Luke  xxii). 

The  disciples  did  as  tliev  had  been  commanded,  that  is.  the\ 
bought  the  lamb,  bad  it  immolated,  brought  its  blood  to  the 
priest  who  poured  it  before  the  altar  of  holocausts,  they  caused 
it  to  be  roasted,  and  had  the  supper  table  properly  spread. 


A    HISTORY   OF  THE   WORSHIP  OF  GOD.  31 

To  the  hall  of  the  banquet  our  Saviour  came  with  His  twelve 
apostles.  And  when  the  hour  was  come,  He  sat  down  before 
beginning  the  celebration  of  the  passover  proper,  and  the  twelve 
apostles  with  Him,  and  He  said  to  them,  "With  desire  I  have 
desired  to  eat  this  pasch  with  you  before  I  suffer. "O  Then  stand- 
ing up  He  performed  the  ceremonial  prescribed  for  the  eating 
of  the  paschal  lamb. 

Imagine  that  you  see  Him  in  a  large  upper  room  surrounded 
with  His  dear  apostles,  His  chosen  ministers,  and  the  compan- 
ions of  His  life,  and  hearers  of  His  words  for  more  than  three 
years. 

For  the  Israelites  the  rite  of  eating  the  paschal  lamb  was  all 
joyful;  but  for  the  apostles  and  their  Master,  joy  was  on  this  oc- 
casion much  tempered  with  grief;  for  they  knew  that  they  were 
soon  to  be  separated  from  Him,  and  He  also  knew,  that  on  the 
next  day  He  was  to  die  for  them  on  cross. 

Behold  Him  in  spirit  washing  His  hands  according  to  the 
ceremonial,  blessing  the  cup  of  wine  and  passing  it  around  after 
saying,  "This  is  the  symbol  of  our  liberty,  the  memorial  of  our 
departure  from  Egypt.  Blessed  be  the  Lord  our  God.  Blessed 
be  Thou  King  of  the  universe  who  hast  created  the  fruit  of  the 
wine."  They  partake  of  bitter  herbs  or  wild  lettuce,  and  then 
the  roasted  lamb  is  brought  upon  the  table.  At  this  juncture 
they  sang  the  113th  and  the  114th  psalms  which  relate  the  hist- 
ory of  the  deliverance  of  the  Jews  from  their  captivity.  "When 
Israel  went  out  of  Egypt,  the  house  of  Jacob  from  a  barbarous 
people,  Judea  was  made  His  sanctuary,  Israel  His  dominion.'' 
After  recounting  the  mercies  of  the  Lord  towards  His  people, 
Jesu«  Christ  took  a  loaf  of  unleavened  bread  as  the  head  of  the 
family  was  directed  to  do,  broke  it  in  two  pieces,  saying,  "Bles- 
sed be  Thou  Lord,  King  of  the  universe,  who  hast  caused  wheat 

(')  Luke  xxii. 


32  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

to  come  out  of  the  bosom  of  the  earth."  He  here  divided  the 
bread  amongst  all  the  guests,  and  then  began  the  eating  of  the 
paschal  lamb  which  was  accompanied  with  the  recitation  of 
many  prayers. 

The  guests  were  directed  after  eating  of  the  paschal  lamb  to 
sing  in  thanksgiving  the  psalms  117,  118,  120  and  135.  "Give 
praise  to  the  Lord  for  He  is  good  for  His  mercy  endnreth  for 
ever."  Those  psalms  were  to  be  sung  by  the  head  of  the  family 
and  his  guests,  so  that  Jesus  Christ  must  have  sung  or  recited 
them  alternately  with  hie  disciples. 

We  shall  presently  see  how  this  last  celebration  of  the  pasch 
by  our  Lord  Jesus  Christ  was  a  preparation  for  the  institution  of 
the  great  sacrifice  of  the  mass  which  He  desired  to  leave  to  His 
church. 

Section  4.     the  last  suppeb. 

Our  Lord,  Jesus  Christ,  in  eating  the  passover  did  certainly 
follow  all  the  prescriptions  of  the  law.  and  probably  also  the 
rites  and  ceremonies  used  on  that  occasion  by  the  devout  Jews 
of  I  [is  days. 

With  the  Jews  the  supper  proper  followed  the  religious 
ceremony,  and  during  this  part  of  the  feast  the  guests  were  not 
obliged  to  be  standing  up,  but  might  be  seated  around  the  table. 
This  social  repast  was  not  omitted  by  our  Lord  and  His  apostles. 
for  it   is  evident   from  the  gospel,  and  the  words  of  the  liturgy, 

that  He  sat  down  after  the  eating  of  the  pasch  ;  lint  we  are 
ignorant  of  what  occurred  or  of  what  was  said  during  this  last 
supper,  neither  do  we  know  how  long  a  time  it  lasted.  .Sud- 
denly,    however,     the    supper    being    tinished.    1  >  1 1 1     the    disciples 

Note,  We  are  indebted  to  Jew  i^li  writers  for  practices  here  men- 
tioned, in  connection  \\  ith  the  celebration  of  the  Jewish  passover, which 

w e  do  not  tiii'l  in  tin-  Bible. 


A    HISTORY   OF   THE   WORSHIP    OF   GOD.  33 

being  still  at  the  bable,  on  which  there  remained  wine  cakes  of 
cinleavened  bread  and  other  eatables.  "He  riseth  from  supper, 
and  layeth  aside  His  outer  garments,  and  having  taken  a  towell, 
girded  Himself.  And  after  that  lie  putteth  water  into  a  basin, 
and  began  to  wash  the  feet  of  the  disciples,  and  to  wipe  them 
with  the  towell  with  which  he  was  girded.''  (')  What  will  follow 
this  extraordinary. action  of  Him  "  who  comes  from  God,  into 
whose  hands  God  has  given  all  things  ?" 

Let  ns  remember  it:  this  occurred  on  the  eve  of  His  death, 
at  the  very  time  that  Judas,  having  already  sold  Him,  was  now 
preparing  to  give  Ilini  up  into  the  hands  of  His  enemies.  This 
action  was  performed  by  Jesus  Christ,  'the  lamb  of  God,  who 
taketh  away  the  sins  of  the  world,'  immediately  after  the  cele- 
bration of  the  ancient  passover.  He  was  the  law-giver  an- 
nounced by  the  prophets,  whose  duty  it  was,  like  Moses,  to 
teach  His  disciples  the  manner  of  offering  pure  worship  to  God, 
and  He  is  now  surrounded  by  the  apostles  whom  He  had  chosen, 
and  who  will  soon  be  sent  through  the  world  to  teach  men  how 
to  worship  their  creator.  The  large  room,  well  furnished  wherein 
He  has  celebrated  the  paschal  rite,  stood  on  the  mountain  of 
Sion,  and  here  we  see  Jesus  Christ,  our  Pontiff,  standing  up 
near  the  spot  on  which  Melchisedeck  offered  to  God  a  sacrifice  in 
bread  and  wine,  and  also  near  that  other  place  upon  which 
Abraham  had  constructed  an  altar  on  which  to  immolate  his 
only  begotten  son,  Isaac. 

Let  the  reader  remember  also  that  Mount  Sion  was  separated 
from  Mount  Moriah  by  a  very  narrow  valley,  and  that  conse- 
quently at  the  last  supper  our  Lord  was  almost  in  sight  of  the 
altar  of  holocausts,  on  which  were  immolated  day  after  day 
those  victims  of  many  kinds  which  prefigured  11  is  own  offering. 

(')  John  xxii. 

8+t 


34  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

Let  us  finally  consider  that  on  this  memorable  occasion  Jesus 
Christ  had  hut  a  few  moments  more  to  spend  with  His  own  who 
were  in  the  world,  whom  He  had  loved  and  would  love  to  the 
end. 

How  great  must  have  been  the  anxiousness  of  the  apostles 
when  they  saw  Him  sitting  down  after  washing  their  feet? 

The  sacrifices  of  the  old  law  will  soon  he  abolished  :  the 
feast  of  the  Jewish  passover  will  soon  cease  to  be  celehrated. 
All  types  and  figures  must  soon  give  way  to  reality.  We  have 
come  to  the  most  important  act  of  that  ever  memorable  night. 

Section  5.     institution  of  the  sacrifice. 

"And  whilst  they  were  at  supper,  Jesus  Christ  took  bread, 
gave  thanks,  and  blessed  and  broke,  and  gave  to  His  disciples 
and  said  :  Take  ye  and  eat ;  this  is  my  body  which  is  given  for 
you.  Do  this  for  a  commemoration  of  me.  In  like  manner 
taking  the  chalice  also,  aftar  he  had  supped,  He  gave  thanks  to 
them  saying  :  Drink  ye  all  of  this,  for  this  is  the  blood  of  the  new 
testament  which  shall  be  shed  for  you  and  for  many,  unto  the 
remission  of  sins.''  (') 

In  the  preceding  words  of  Jesus  Christ,  the  church  has 
always  acknowledged  the  institution  of  a  sacrifice  and  of  a  sacra- 
ment. 

By  pronouncing  the  words, -This  is  my  bbdy/over  the  bread, 
the  bread  was  changed  into   His  body.     By   pronouncing   the 

words,  'This    is  my    blood/  over  the   cup.  the  wine  was   changed 

into  Hie  blood.  The  separate  consecration  of  the  bread  ana  of 
the  wine  figure  of  an  immolation,  the  state  of  apparent  death  of 

the  victim  on  the  altar  constitute  the  saeritice.  and  the  commis- 
Bion   is  given   t<>  continue  the   offering  of  it.     Do  this  in  com- 

in,  in>>r>tti<>n  of  in,  . 
i    i  Matli.   \  \  \  i 


A    HISTORY   OF   THE   WORSHIP    OF   GOD.  OU 

The  apostles  and  their  successors  in  the  priesthood,  and  they 
alone,  are  to  offer  the  sacrifice;  but  they  are  to  partake  of  the 

victim,  or  in  other  words,  they  must  communicate  themselves 
and  distribute  it  as  a  sacrament  to  others.  Take  and  eat  you 
all  of  this;  for  as  He  had  declared  it  on  a  previous  occasion, 
"  unless  you  eat  the  flesh  of  the  Son  of  man  and  drink  His  blood, 
you  shall  not  have  life  in  you.'' 

Can  we  imagine  that  the  aspostles  could  forget  the  last  pascb 
which  they  eat  with  Jesus  Christ,  the  social  repast  which  fol- 
lowed it,  but  especially  the  washing  of  the  feet,  the  consecration 
of  the  bread  and  wine,  the  communion  received  at  the  hands  of 
Jesus  Christ,  and  the  commandment  given  to  them  to  do  what 
he  had  done  ? 

Let  us  tarry  sometime  longer  with  our  Lord  Jesus  Christ  in 
the  hall  of  the  last  supper,  where  He  has  instituted  the  great 
sacrifice  of  the  new  law.  See  Him  taking  His  garments'  and 
sitting  down  again  after  washing  the  feet  of  His  apostles.   (') 

His  heart  is  filled  with  sadness  and  terror  at  the  thought  of 
the  traitor  Judas,  of  his  crime,  of  its  awful  punishment.     "He 
was  troubled  in  spirit,  and  testified  and  said,  truly,  truly,  I  say 
o  you,  one  of  you  will  betray  me." 

His  denial  by  St.  Peter  is  for  His  sacred  heart  another  cause 
of  agony.  "Wilt  thou  lay  down  thy  life  for  me?  Truly,  truly, 
I  say  to  thee,  the  cock  will  not  crow  till  thou  deny  Me  thrice." 

And  again  He  has  soon  to  separate  from  His  dear  apostles 
"Yet  a  little  while  I  am  with  you." 

He  speaks  to  them  as  a  father,  calls  them  His  little  children, 
gives  them  as  His  commandment,  to  "Love  one  another  as  He 
had  loved  them,"  and  comforts  them  in  their  distress  by  for- 
telling  them  of  His  resurrection,  of  the  coming  down  upon  them 
of  the  Holy  (ihost  whom  He  calls  another  comforter.  He   leaves 

0  See  Chap.  13,  14,  15, 16  and  17  of  St.  John. 


36*  THE   WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

them  his  peace  in  the  midst  of  tribulations;  assures  them  tllat 
He  will  hear  their  prayer  and  will  finally  take  them  unto  him- 
self. 

In  that  last  admirable  discourse  of  the  Saviour,  He  speaks 
not  as  a  father  only,  but  as  the  founder  of  His  religion.  The 
Holy  Ghost  the  spirit  of  truth  would  suggest  to  them  whatever 
lie  had  taught  them,  and  that,  they  were  to  teach  to  the  world. 
Whilst  the  devil  had  desired  to  sift  them  as  wheat,  He  has 
given  them  a  power  of  union  and  strength.  He  lias  prayed  for 
Peter  their  chief  pastor  that  his  faith  would  not  fail.  The 
world  would  hear  their  teachings,  as  they  had  heard  His  words. 
"In  the  world  they  would  have  distress,  but  they  must  have 
confidence.     I  have  overcome  the  world. " 

He  sends  them  into  the  world,  as  He  had  been  sent  by  His 
father,  He  prays  for  them,  and  for  them  who  through  their 
word  would  believe  in  Him;  that  they  all  may  be  one. 

Can  we  suppose  that  the  power  conferred,  and  the  com- 
mission given  to  them  concerned  them  alone,  and  not  all  their 
successors?  No,  this  cannot  be,  for  they  were  the  ministers 
chosen  exclusively  by  the  Master  to  teach  all  nations  to  observe 
whatsoever  He  had  commanded  them.  His  power  was  to  pro- 
tect their  successors  to  the  consummation  oft/a  world. 

Section  G.     after  the  institition'. 

Let  us  go  down  from  the  cenacle  on  .Mount  /ion.  to  the 
garden  of  Gethscmauy.  Recall  to  mind  the  agony  and  the 
bloody  sweat ,  the    treacherous   kiss  of    -hulas,  the    llight    of   the 

apostles:  follow  the  Sou  of  God  bonnd  with  heavy  fetters,  led 
by  the  mob  to  the  houses  of  Annas  and  Caiphas.  Recall  to 
mind  his  appearance  before  the  Sanhedrim  and  then  before 
Pilate.     Think  of  the  scourging,  of  the  orowning  with   thorns. 


A   HISTORY    OF   THE   WORSHIP   OF   GOD.  37 

of  the  condemnation.     See  Him   cany  His  cross  to  the  summit 
of  Calvary,  and  here  let  us  pause  ! 

The  sacrifice  in  bread  and  wine  has  been  offered  and  insti- 
tuted. The  visible  bloody  sacrifice^  to  which  has  been  an- 
nexed the  redemption  of  the  world  is  now  being  offered.  I 
see  the  altar,  it  is  the  heavy  cross.  I  see  the  victim,  it  is  bleed- 
ing on  that  cross.  I  see  the  priest.  He  is  also  the  crucified. 
He  stands  between  God  and  sinful  mankind.  He  prays  and 
pleads  like  a  priest. 

"  Father  forgive  them  for  they  know  not  what  they  do." 
lie  has  voluntarily  laid  down  His  life,  it  is  consummated  ! 

Thus  on  the  eve  of  His  death  He  offered  and  instituted  a 
sacrifice  to  be  offered  continuously  by  the  successors  of  His 
apostles  under  the  appearances  of  bread  and  wine,  and  on  the 
cross  He  really  died,  for  the  salvation  of  man.  There  were  not 
two  different  sacrifices  but  one  sacrifice  differing  only  in  the 
manner  in  yhich  they  were  offered.  Their  value  was  the  same, 
for  in  each  of  them  was  the  same  priest  and  the  same  victim, 
but  the  redemption  of  men  was  annexed  to  the  real  death  on 
Calvary,  whilst  through  the  sacrifice  of  the  Mass  the  merits  of 
our  Saviour's  passion  and  death  are  applied  to  our  soul. 


:;s 


THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 


Section   7.     what  about  the  worship  op  god? 

From  the  foot  of  the  cross  on  Calvary  I  would  fain  address 
the  apostles  of  Jesus  Christ  and  say  to  them,  Go  forth:  tell  all 
men  that  'God  has  so  loved  the  world  that  He  gave  for  them  His 
only  begotten  Son.'  Go  forth,  teach  Jlis  holy  doctrine;  baptise 
all  who  believe  in  Him,  strengthen  them  by  confirmation,  for- 
give their  'sins  to  penitents,  anoint  the  dying,  bless  the  union 
of  those  who  enter  the  state  of  marriage,  communicate  to  worth] 
candidates  by  the  imposition  of  your  hands  the  sacred  eharater 
of  the  priesthood.  The  apostles  did  not  fail  to  teach  and  to 
administer  the  sacraments  according  to  the  will  and  commission 

of  their    master.      lint    what    of    the  worship  of    God  ?  we    mean 
the    one    or    the    many    great    actfi    instituted    b\  Jesus    Christ, 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  39 

through  which  God  might  be  worshipped  by  whole  communi- 
ties in  a  manner  responding  to  His  infinite  greatness?  The 
Jews  had  their  temple,  their  altar,  their  priests  and  their  vic- 
tims of  many  kinds;  the  church  of  Jesus  Christ  must  have  a 
mode  of  worship  instituted  by  Jesus  Christ  not  simply  equal 
but  superior  to  the  worship  given  to  the  Israelites  through  the 
ministry  of  Moses.  This  mode  of  worship  of  which  we  feel  the 
aecessity  in  the  church,  is  the  sacrifice  of  the  Mass. 

The  apostles  after  the  ascension  of  Jesus  Christ  iuto  heaven 
did  not  forget  what  occurred  on  the  evening  which  preceded 
His  death.  They  did  not  forget  the  washing  of  feet  nor  the 
holy  communion  they  received  at  His  hand.  Much  less  could 
they  neglect  to  exercise  the  power  and  obey  the  commission. 
"This  is  my  body  *  *  *  this  is  my  blood,  do  this  in  com- 
memoration of  me."  And  as  they  were  the  first  members  of  an 
eternal  priesthood,  they  imposed  their  hands  upon  worthy  can- 
didates, and  communicated  to  them  with  a  sacred  indelible 
character,  the  power  and  commission  which  they  had  received 
immediately  from  Jesus  Christ.  There  has  been  no  interrup- 
tion in  the  offering  of  the  Mass  in  the  church  of  Jesus  Christ. 
This  is  a  fact  which  can  not  be  controverted;  and  as  by  the 
words  of  the  consecration  the  bread  and  wine  are  changed  into 
the  body  and  blood  of  Jesus  Christ;  as  there  is  then  present  on 
our  altar  the  priest  and  the  victim  of  Calvary,  we  possess  in 
reality  a  sacrifice  worthy  of  God,  a  sacrifice  of  praise  of  thanks- 
giving, of  impetration  and  propitiation.  There  is  offered  to 
God  continually  in  the  church,  the  pure  oblation  mentioned  by 
prophets  which  was  to  replace  the  sacrifices  of  the  law  of  Moses. 

The  holy  apostles  did  not  neglect  to  connect  the  bloody  sac- 
rifice on  Calvary  with  the  unbloody  sacrifice  instituted  on  Mount 
Sion  on  the  night  before  He  died.  They  taught  their  disciples 
that  whenever  they  "  would  eat  the  bread,  and  drink  the  cup 


40  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

they  would  show  the  death  of  the  Lord  until  He  come."  And 
they  instituted  many  ceremonies  to  be  used  in  the  offering  of  the 
sacrifice  which  would  remind  the  faithful  of  the  Bufferings  and 
death  of  the  Son  of  God.  The  church  has  followed  the  exam- 
ples given  by  the  apostles  and  shows  us  in  all  the  ceremonies  of 
Mass,  in  the  vestments  of  the  priests,  that  she  is  mindful  of  the 
words,  "Do  this  in  commemoration  of  me." 

See  the  priest  coming  out  of  the  vestry.  He  is  surely  one  of 
those  to  whom  those  same  sacred  words  were  addressed  in  the 
person  of  the  apostles.  He  carries  in  his  hands  on  the  paten 
the  unleavened  bread  which  shall  be  used  for  consecration.  His 
vestments  respond  to  those  used  by  men  in  the  days  of  our  Lord, 
and  each  one  of  them  reminds  us  of  some  of  the  circumstances 
of  the  passion.  The  amict  recalls  to  our  minds,  the  handkerchief 
with  which  he  was  blindfolded  ;  the  alb,  the  white  garment  put 
on  Him  by  Herod  ;  the  girdle,  stole  and  maniple  remind  us  of 
the  fetters  wherewith  he  was  bound  ;  the  chasuble,  of  the  purple 
garment  put  on  His  shoulders,  and  the  great  cross  on  this  upper 
vestment  impresses  us  with  the  thought  that  we  are  about  to  wit- 
ness the  scene  of  Calvary.  We  see  him  loaded  as  it  were  with 
the  sins  of  men,  humbling  himself,  striking  his  breast  at  the  foot 
of  the  altar,  sueing  for  mercy  for  himself  and  the  assistants.  1 1  is 
prayers,  his  passing  from  one  side  of  the  altar  to  the  other,  re- 
mind us  of  Christ*.-  several  journeys  from  Gethsemany  to  the  halls 
of  Annas  and  ("alphas,  from  Mount  Zion  to  the  hall  of  the  Sanhe- 
drim, thence  to  Pilate's  tribunal,  to  the  place  of  the  scourging, 
and  finally  to  Calvary. 

The  image  of  the  crucified,  standing  on  the  tabernacle  :  the 
extended  hands  of  the  priest,  the  signs  of  the  cross  which  he  fre- 
quently traces  upon  himself:  everything  reminds  ue  in  the  Mass 
of  the  passion  and  death  of  our  Lord.  Bnt  above  all  how  could 
we  forget  Jesus  Christ  in  the  Mass.  when  He  becomes  really  pros- 


A   HISTORY   OF   THE   WORSHIP   OP   GOD.  41 

•  lit  "ii  the  altar  through  the  words  of  the  consecration,  when  we 

sec  Him  as  it  were  crucified  anew  and  raised  on  the  cross. 

We  rightly  conclude  that  no  act  of  worship  could  be  imag- 
ined more  worthy  of  God  than  the  sacrifice  of  the  .Mass. 

"Through  Him,  and  with  Him,  and  in  Him  is  unto  Thee 
God  the  Father  Almighty  in  the  unity  of  the  Holy  Ghost,  all 
honor  and  ffloryv' 


CHAPTER     IV. 

THE     HOLY     TRINITY     ADEQUATELY     (iLORIFIEO     15 Y    THE    MASS. 

If  the  chief  priest  at  our  altar,  if  the  victim  of  our  sacrifice 
were  none  but  a  created  being,  then  our  worship  would  be  im- 
perfect :  and  the  Holy  Trinity  would  not  receive  from  it  the 
honor  which  is  due  His  Supreme  Majesty. 

But  now  our  chief  priest  is  Jesus  Christ;  our  victim  is  Jesus 
Christ. 

Section  1.    jesus   christ   is  the   chief   priest  of  our 
sacrifice. 

"He  is  the  Chief  Priest  and  Offerer  of  the  Mass — not  simply 
because  He  instituted  the  Sacrifice  of  the  Mass,  nor  again  be- 
cause its  value,  power  and  graces  are  derived  from  Him  and  de- 
pend upon  Him  alone  ;  but  because  He  alone  is  perfectly  and 
absolutely  competent  to  offer  it. 

Two  things  are  required  for  the  perfect  exercise  of  the  sacri- 
ficial office,  viz.,  1st — That  the  act  of  immolation  be  within 
the  Power  of  the  Priest,  and  dependent  on  his  will,  and  2d — 
that  he  himself,  having  been  duly  appointed  to  do  so,  offer  the 
sacrifice  to  God. 


42  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

In  the  Mass  the  act  of  immolation  or  consecration  requires 
the  exercise  of  Divine  power.  It  is  a  miracle  transcending  all 
human  and  created  power.  God  lias  been  pleased  to  employ  the 
Sacred  Humanity  of  the  Eternal  Son  as  His  instrument  for  the 
performance  of  this  stupendous  miracle,  making  Jesus  Christ  in 
His  Sacred  Humanity  a  sacrificing  Priest  until  the  end  of 
time. 

Christ,  therefore,  is  the  Chief  Priest,  although  He  deigned  to 
associate  with  Himself,  as  secondary  priests  or  agents,  the  apos- 
tles and  their  successors.  This  He  did  in  order  that  His  sacri- 
fice might  always  be  visible,  and  "such  as  the  nature  of  man 
requires,"  "Christ  Himself,  as  the  Council  of  Trent  declares, 
now  offering  by  the  ministry  of  priests. 

Hence  the  words  of  consecration  are  rightly  pronounced  in 
Christ's  name,  He  being  the  Chief  Offerer;  and  not  in  the  name 
of  the  secondary  offerer,  who  acts  as  His  official  agent. 

Suarez  says  that  in  the  moment  the  celebrant  pronounces  the 
words  of  consecration  the  Sacred  Humanity,  by  an  actual  and 
physical  concurrence,  works  the  sublime  miracle  called  tran- 
substantiation. 

The  fathers  argue  that  Christ  is  truly  called  "a  Priest  for 
ever,"  because  lie  is  for  ever  engaged  in  offering  the  sacrifice  of 
the  Mass. 

And  St.  Paul,  pointing  out  to  the  Hebrews  the  difference 
between  the  priesthood  of  the  Old  and  of  the  New  Law,  says  thai 
in  the  Old  Law  there  were  many  priests,  offering  many  sacrifices, 
but  that  in  the  New  Law  there  is  hut  one  priest  and  one  sacrifice; 
and  that  this  one  priest  is  "a  priest  for  ever,"  having  no  suc- 
cessor, but  only  vicars.     This  priest  is  Christ. 

St.  Paul,  therefore,  holds  that  a  distinguishing  character- 
istic of  the  New  Law  is  tins: — that  Christ  Himself  continues  to 


A   HISTORY   OF   THE   WORSHIP   OF  GOD.  43 

act  as  cli iff  priest,  although  associating  with   Himself  in  His 

priesthood  certain  secondary  agents. 

The  contrast  which  he  draws  between  the  plurality  of  priests 
under  the  Old  Law  and  the  one  priest  under  the  New  Law,  brings 
out  very  (dearly  the  Catholic  doctrine  concerning  the  Mass,  viz., 
that  we  have  but  one  sacrifice,  and  one  chief  offerer — Jesus 
Christ. 

The  Council  of  Trent  (sees  22)  furthermore  teaches  that  the 
sacrifice  of  the  altar  "  can  never  be  defiled  by  the  wickedness  or 
mi  worthiness  of  the  offerers."  The  reason  of  this  is  manifest; 
viz.,  because  Christ,  and  no  other,  is  the  chief  offerer  and  priest 
of  the  Mass. 

The  acceptableness  by  God  of  sacrifices  has  always  depended 
upon  the  worthiness  of  the  chief  offerer.  In  the  Old  Law  God 
often  "loathed  and  abominated''  the  sacrifices  offered  by  the 
Jewish  priests,  on  account  of  their  unworthiness.  This  can 
never  happen  in  the  New  Law,  because  Christ,  not  a  sinful  man, 
is  the  chief  offerer  of  the  Mass. 

"  Christ,"  says  S.  Augustine,  "  is  the  offerer  ;  He  is  also  the 
oblation."  "When  thou  beholdest  the  priest  offering  the  sacri- 
fice, consider  not  the  priest  as  celebrating,  but  behold  the  hand 
of  Christ  invisibly  stretched  forth,"  says  8.  John  Chrysostom. 
(Horn,  de  Prod.  Jud.) 

The  learned  Alcuin,  in  the  eighth  century,  spoke  only  the 
faith  of  all  Christendom  when  he  wrote  these  words  in  his  Pro- 
fession of  Catholic  Faith  : — 

"  Although  with  bodily  eyes  I  see  the  priest  at  the  altar  of 
God  offering  bread  and  wine,  by  the  intuition  of  faith  and  in 
the  pure  light  of  the  soul  I  distinctly  see  the  great  high  priest 
and  true  pontiff,  the  Lord  Jesus  Christ,  offering  Himself.  He 
most  assuredly  is  the  priest,  and  He  is  the  sacrifice.  The  saving 
victim,  therefore,  is  never  and  nowhere  either  diminished  or  in- 


44  THE  WORSHIP  INSTITUTED  BY  JESUS   CHRIST. 

creased,  deteriorated  or  changed,  whether  the  priest  standing  at 

the  altar  be  a  holy  or  sinful  man."    ( Oj).  p.  1887,  Migne.) 

A  wonderful  vision  by  St.  Gertrude,  of  onr  Lord  celebrating 
i  lie  Mass,  is  given  in  the  collection  of  her  revelations. 

And,  quite  recently,  God  seems  to  have  manifested  His  love 
in  an  extraordinary  way  to  a  poor  needlewoman  in  the  diocese 
of  La  Rochelle,  Marie-Eustelle  Harpain.  Her  letters  have  been 
collected  by  the  late  Ven.  Cardinal  Villecourt,  and  published  at 
his  desire.  In  one  of  these  she  says  that,  meditating  on  the 
greatness  of  the  sacrifice  which  was  being  offered,  she  beheld  our 
Lord  Himself  in  the  place  of  the  priest  in  great  majesty  offering 
the  sacred  victim  to  God,  and  that  that  victim  was  Himself. 

"A  God  offering  Himself  to  a  God  !  she  exclaims.  What  a 
sacrifice  !  My  mind  cannot  grasp  its  value.  It  was.  above  all. 
at  the  moment  of  consecration  that  my  mind  was  filled  with  awe 
and  love.  The  sight  of  this  God-man  consecrating  His  own 
bo  lv  and  blood  penetrated  me  with  joy  and  happiness.  With 
what  avidity  did  I  long  for  the  moment  when  the  beloved  of  my 
soul  would  come  and  bring  me  the  bread  of  angels.  Himself 
giving  Himself  to  me.  I  saw  two  heavenly  spirits  serving  Him 
daring  the  Holy  Sacrifice."  (') 

Be  not  deceived  by  sense;  do  not  for  a  moment  imagine  that 
the  visible  celebrant,  whose  name  and  voice  and  countenance 
you  know,  is  the  Chief  Priest  offering  up  the  sacirfice.  There 
is  One  who  sees  you,  though  you  see  Him  not.  who  hears  you, 
though  you  hear  Him  not.  lie  is  engaged  in  a  conscious  and 
responsible  action,  not  merely  byproxy,  not  as  an  inanimate  in- 
strument of  the  Divinity;  but  in  His  perfect  human  conscious- 
ness, exercising  His  human  intellect  and  will,  engaged  upon 
the  sacrifice,  which  He  offers   to   the   Blessed   Trinity,  without 

dist  ruction  ami  without  effort  or  fatigue. 

(*)  Life  of  Maiic  Bustelle  Barpain,  p.  384.     Burns  and  Oatea. 


A    HISTORY    OF   THE   WORSHIP    OF   GOD.  45 

Once  master  the  truth  that  Jesus  Christ  is  the  Chief  Priest  at 
the  Altar,  and  all  difficulties  disappear.  It  is  not  hard  to  faith. 
The  Birth,  the  Life,  the  Death  and  Resurrection  of  Chirst 
prove  that  miracles  of  love  are  not  tin1  exception. hut  the  very  law 
of  His  being. 

Section   2.     the  divine   victim  of  the  mass. 

If  you  were  assured  that  Jesus  Christ  was  waiting  for  you  in 
a  certain  spot  within  a  mile  or  so  of  your  house,  with  what  joy 
and  hope,  with  what  eagerness  would  you  not  hasten  to  find 
Him?  To  rise  half-an-hour  earlier,  to  dispatch  your  morning 
meal,  to  economize  your  time,  would  appear  to  you  as  nothing 
for  such  a  purpose.  You  would  do  anything  to  be  in  time  to 
meet  Him. 

Surely  to  know  that  He  daily  offers  the  Adorable  Sacrifice  of 
the  Mass  for  you  ought  to  bring  yon  daily,  if  possible,  to  Mass! 
Some  little  inconvenience,  some  slight  privation  should  be 
accounted  as  nothing  for  such  a  purpose. 

His  presence  as  the  Priest  of  the  Mass  is  a  marvellous  act  of 
love;  but  there  is  a  deeper  depth  of  love  yet.  He  is  not  only  the 
priest;  He  is  also  the  Victim  of   the  mass. 

'•Who  is  the  Priest,"  says  St.  Augustine,  "but  that  one 
priest  who  entered  into  the  Holy  of  Holies? — "Wlio  is  the  Priest 
but  one  Priest  who  was  both  the  Victim  and  the  Priest?  Who, 
when  He  found  nothing  clean  and  pure  enough  in  this  wide 
world  of  ours  to  offer  unto  God  in  Sacrifice,  offered  Himself.'' 
(in  Ps.  exxxii.  et  xxvi). 

Good  God  !  because  there  was  nothing  in  Creation  capable 
of  rendering  to  the  divine  Majesty  an  adequate  act  of  adoration, 
nothing  capable  of  satisfying  Infinite  Justice  for  our  sins,  no 
victim  capable  of  paying  the  price  of  our  redemption,  Thou 


46  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

tookedst  to  Thyself  ;t  Human  Nature  and  thus  offeredst  Thyself  ! 

"The  sacrifice  and  oblation  (  of  earthly  victims )  Thou  wouldst 
not,  but  a  Body  Thou  hast  fitted  for  Me  :  then  said  I,  Behold  I 
come."  (  I  Teh.  x. )  Is  it  possible  to  imagine  a  stronger  proof  of 
genuine  and  devoted  love  ? 

You  may  now  perhaps  enquire,  In  what  way  or  mode  is  Jesus 
Christ  properly  speaking  a  Victim  in  the  Mass  ?  In  order  to 
obtain  a  correct  conception  of  this,  bear  in  mind  that  our  Blessed 
Lord  has  two  separate  modes  of  existence. 

First,  He  has  His  natural  mode  of  existence  in  Heaven, 
where  all  the  features  and  faculties  of  His  Sacred  Body  and  Soul 
are  manifestly  glorified  in  the  sight  of  the  Blessed.  Such  is  the 
indescribable  light  of  glory  that  flows  from  the  sacred  Humani- 
ty that  the  Heavenly  City  has  no  need  of  the  sun  nor  of  the 
moon  to  give  it  light,  for  the  Lamb  is  the  lam})  thereof.  (Apoc. 
xxi ).  To  gaze  on  Him  in  His  glory,  to  speak  with  Him,  to  be 
united  to  Him  is  to  the  Blessed. 

Joy  past  compare  ;  gladness  unutterable; 
Imperishable  life  and  peace  and  love  ; 
Exhaustless  riches  and  immeasurable  Miss. 

(Dante,  Par.  xxvii.) 

But,  secondly,  He  has  another  mode  of  existence,  invented 
by  the  exhaustless  resources  of  His  love,  at  the  Last  Supper.  It 
is  called  His  Sacramental  or  sacrificial  modi  of  existence.  The 
term  Sacred  Host,  means  literally  Sacred  Victim.  It  defines 
His  state. 

It  is  not  necessary  for  the  purpose  of  sacrifice  that  the  vic- 
tim be  physically  destroyed  or  really  slain  j  it  suffices  thai  a 
change  take  place  denoting  the  absolute  power  and  dominion  of 

Cod,  such  as  shall  in  the  moral  estimation  of  men  be  equivalent 
to  destruction. 

Now,  by  fOrce  of  the  words  of  Consecration,  Christ  is,  realh 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  47 

and  substantially,  in  His  Human  and  Divine  natures,  laid  upon 
the  altar  as  a  Victim  under  tJu  form  of  food.  "Although  by 
the  Consecration,"  says  DeLugo,  "Christ  is  not  .substantially 
destroyed,  He  is  nevertheless  destroyed  in  so  far  as  He  takes 
upon  Himself  an  inferior  condition — a  condition  inapt  for  the 
human  uses  of  the  human  body — a  condition  in  which  He  be- 
comes  eatable  as  food.  This  change  is  sufficient  for  a  true  sac- 
rifice."    (De  Euch,  disp.  19). 

In  this  condition  Christ  adores  and  thanks  the  Blessed  Trin- 
ity, and  actually  offers  Himself  to  God  for  the  remission  of  our 
sins.  To  be  brought  into  this  state  is  to  be  brought  into  the 
state  and  condition  of  a  victim  indeed. 

In  this  mode  of  existence  He  can  naturally  neither  walk,  nor 
move,  nor  speak,  nor  cry,  nor  manifest  any,  even  the  slightest, 
sign  of  His  Sacred  Humanity.  He  is  placed,  so  to  speak,  in  a 
helpless  state  of  dependency,  so  that  we  can  do  with  Him  what 
we  please.  We  may  pour  out  our  love  and  homage,  and  adore 
Him  with  myriads  of  blessed  Saints  and  Angels,  or  we  may 
treat  Him  with  cold  indifference,  and  even  deride  and  blas- 
pheme Him  with  Jews  and  devils. 

"It  is  not  necessary,"  says  Lessius,  "that  a  victim  should  be 
in  its  own  self  obvious  to  oar  senses;  because  it  is  offered  to 
God,  from  whom  nothing  is  hidden.  It  suffices  that  it  be  made 
obvious  to  our  senses  through  some  other  thing  beneath  which 
it  exists,  in  order  that  we  may  know  that  it  is  lying  hidden 
therein  and  that  we  may  be  able  to  handle  it."  (De  Perf,  Div. 
lib.  12). 

Thus  it  is,  as  Franzelin  says,  that  the  First-born  of  every 
creature,  the  Head  of  the  Church,  He  who  hath  the  primacy 
(Col.  1)  enters  into  a  new  mode  of  existence  under  the  form  of 
bread  and  wine,  so  as  to  be  reduced  to  the  state  of  meat  and 
drink.     In  this  manner  Jesus  Christ,  as  a  victim  truly  acknowl- 


48  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

edges  the  supreme  dominion  of  God,  and  the  absolute  depend- 
ence of  all  creatures,  of  whom  He  is  "the  First-born  and  the 
Head." 

Be  on  your  guard,  however,  against  the  notion  that  Our 
Lord  lies  dormant  or  inanimate  in  the  Sacred  Host.  No,  He  is 
a  living  victim. 

"Above  all,"  F.  Delgairns  writes  in  his  book  on  Holy  Com- 
munion, "let  us  learn  to  master  the  idea  that  Jesus  is  living  in 
the  Blessed  Sacrament." 

"In  the  whole  range  of  that  marvellous  kingdom  of  life. 
from  the  life  of  the  smallest  living  thing  in  the  depths  of  the 
sea,  up  through  the  glorious  existence  of  Mary  to  the  ever-liv- 
ing God,  there  is  none  more  wonderful  than  that  which  is  lived 
in  the  narrow  circle  of  the  Host." 

" First,  there  is  the  everlasting  life  of  God  the  Father,  Son, 
and  Holy  Ghost,  unchanging  and  unchangeable,  with  all  its 
necessary  operations  of  intellect  and  love,  and  its  free  dispensa- 
tions with  respect  to  creatures." 

"Secondly,  there  is  the  life  of  Jesus,  of  the  eternal  word  in 
His  assumed  human  nature.  There  is  the  beatific  vision;  but 
besides  the  beatific  vision  there  is  His  continually  varying  life, 
with  manifold  changes  of  love,  feeling,  and  intellect  floating 
over  His  soul,  over  which  we  have  influence,  and  which  corres- 
ponds to  all  that  is  going  on  in  the  breasts  of  the  worshippers 
around." 

"Every  breath  of  our  prayer,  every  aspiration  of  our  love, 
every  sign  of  our  agony,  stirs  the  mighty  ocean  of  the  hive  of 
Jesus  in  blessed  sacrament,  oh!  wondrous  life  of  Jesus!  How- 
ever profoundly  He  may  be  hidden  from  our  sight,  yet  He  is 
open  to  all  that  passes  around  Him,  so  that  lie  catches  the 
slightest  wish  of  any  one  of  us  who  visits  Mini  and  His  heart  is 
tremblingly  alive  to  the  whispered  accents  of  our  love.     Though 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  49 

His  disguise  is  bo  perfect  that  the  trail  Bpeciee  are  like  a  wall  of 
adamant  sheltering  Him  from  all  creation,  it  is  so  pervious  to 
our  prayers  that  the  slightest  whisper  reaches  Him  behind    the 

veil." 

Spiritual  writers  are  always  reminded  of  the  incarnation,  by 

our  Lord's  condition  as  a  Victim  in  the  Mass. 

By  the  incarnation  the  Word  being  in  the  form  of  God 
emptied  Himself,  taking  the  form  of  a  servant,  being  made  in 
the  likeness  of  num.  and  in  habit  found  as  a  man.  and  in  this 
condition,  without  abdicating  His  Godhead  or  suffering  any  loss 
or  diminution  of  His  heavenly  glory.  Ho  humbled  Himself  to 
the  Sacrifice  of  the  Cross.  (Phil,  ii  )  And  in  like  manner  even- 
day  in  the  Mass,  though  being  in  the  form  of  perfect  God  and 
perfect  Man,  and  living  forever  in  the  infinite  bliss  of  heaven, 
without  loss  or  diminution  of  glory  or  happiness  in  either  His 
Divine  or  human  natures  He  empties  Himself  under  the  appear- 
ance of  bread  and  wine,  and  humbles  Himself  as  a  Victim  to  a 
mystical  death  on  the  Altar. 

There  is  no  more  astounding  miracle  than  this  in  the  world, 
and  who  could  believe  in  it  but  they  who  believe  in  the  Incarna- 
tion, of  which  it  is  in  a  certain  sense  the  natural  sequel  and  the 
continuation  under  another  form? 

Under  the  Mosaic  law.  God  appointed  various  animals  to  be 
used  in  sacrifice  in  acknowledgment  of  His  sovereign  dominion 
over  all  things.  They  were  animals  which  man  had  domesti- 
cated, and  on  which  he  had  impressed  a  sort  of  image  of  Him- 
self by  the  care  He  took  of  them,  and  by  His  use  of  them  for 
the  nourishment  and  support  of  life  and  health.  Even  the  in- 
animate creatures  destined  for  sacrifice  were  such  as  woe 
intimately  connected  with  the  life  of  man,  either  as  food,  condi- 
ment or  medicine.      All    these   creature.-,    were  substitutes   for 

4tt 


50  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

men,  and  by  the  sacrifice  of  them,  man  acknowledged  publicly 
the  supreme  dominion  of  God,  and  his  own  absolute  depend- 
ence.    Those  sacrifices,  however,  were  not  worthy  of  God. 

But  in  the  Mass  you  have  a  sacrifice  of  supreme  adoration. 
Its  value  is  derived  from  the  j>erson  of  the  Chief  Priest  offering, 
and  from  the  Victim.  God  receives  from  Jesus  Christ,  as  Head 
of  the  human  race,  a  fresh  act  of  infinite  adoration  in  every 
Mass  that  is  offered.  Is  it  nothing  to  take  part  in  this?  Is  it 
not  the  greatest  privilege  to  share  in  a  work  of  such  infinite 
value,  either  by  causing  the  Sacrifice  to  be  offered,  or  by  actu- 
ally offering  it,  or  by  ministering  at  it? 

The  adoration  of  this  our  great  High  Priest  is  said  by  some 
spiritual  writers  to  be  the  main  stay  of  the  world,  and  the  chief 
reason  which  moves  God  to  spare  it,  and  to  have  patience  in 
mercy,  as  of  old  He  bore  with  Israel  on  account  of  Abraham  and 
Jacob  and  David,  His  servants,  and  was  ready  to  spare  Sodom 
for  the  sake  of  ten  just  men." 

Pause  here  a  while  dear  reader,  and  return  thanks  to  God 
who  has  left  to  His  church  the  sacrifice  of  the  Mass  by  which 
we  can  adore  Him  perfectly.  Surely  they  are  to  be  pitied  who 
make  all  the  worship  of  God  to  consist  in  singing  and  prayer, 
and  have  not  even  a  divinely  appointed  priesthood  to  guide 
them,  to  watch  over  the  purity  of  the  words  of  their  liturgy. 
The  church  in  her  worship  uses  prayers  trul\  admirable,  some 
of  them  brought  down  from  heaven,  as  the  Lord's  prayer,  tin 
Hull  Mar;/,  or  others  which  seem  to  be  inspired  as  theft  Deutn, 
the  gloria  in  exelsis,  and  others,  bul  above  all  we  have  on  our 
altar  the  living  victim  in  whose  presence  we  Bing  with  exulta- 
tion. "Blessed  is  He  that  eoineth  in  the  came  of  the  Lord. 
Glory  be  to  God  in  the  highest." 


A    HISTORY    OF   THB    WORSHIP   OF   GOD.  51 

CHAPTER  V. 

JESUS  OHRIS1    PRESENT  ON  THE  ALTAB    GLORIFIED    l!Y  MEN  AND 

ANG  ELS. 

Section  1.     jests  chkist  present  on  the  altar. 

"<;<xl  has  made  it  wonderfully  easy  for  us  to  adore  Ilim,  by 
having  become  actually  present  before  us  in  Mass.  Of  old,  men 
found  it  dinicult  to  worship  a  God  whom  they  could  not  see  ; 
He  therefore  became  man,  so  that  they  might  see  and  worship 
Him  as  Godman.  It  is  written,  "  When  He  bringeth  in  the 
first-begotten  into  the  world  lie  saith:  and  let  all  the  Angels  of 
God  adore  Ilim."  (Ileb.  i.)  And  often,  as  we  read  in  the 
Gospel,  man  fell  down  before  Jesus  Christ  and  "adored  Him," 
and  He  accepted  their  adoration,  as  he  also  accepted  that  of 
the  angels. 

In  like  manner,  on  the  altar,  He  is  present  in  the  Blessed 
Euchaiist,  true  God  and  true  man,  "  the  lamb  as  it  were  slain," 
in  order  that  we  may  the  more  easily  and  the  more  naturally 
adore  Him,  while  our  eyes  gaze  upon  the  Sacred  Victim,  which 
we  handle,  touch,  and  receive.  "Truly  no  nation  hath  its  gods 
so  nigh  unto  it  as  our  God  is  nigh  unto  us." 

Listen  to  St.  John  describing  the  Adoration  given  to  the 
Divine  Victim  in  heaven:  "I  saw  a  lamb  standing  as  it  were 
slain."  "  I  beheld  and  I  heard  thousands  of  thousands  saying, 
with  a  loud  voice:  The  lamb  that  was  slain  is  worthy  to  receive 
power,  and  divinity,  and  wisdom,  and  strength,  and  honour, 
and  glory  and  benediction." 

"And  every  creature,  which  is  in  heaven,  and  on  the  earth, 
and  under  the  earth,  and  such  as  are  in  the  sea,  and  all  that 
are  in  them,  I  heard  all  saying:  To  Ilim  that  sitteth  on  the 
throne,   and  to  the  lamb,  benediction,  and  honour,  and  glory 


52  THE  WORSHIP  INSTITUTED  BY  JESUS   CHRIST. 

and  power  for  ever  and  ever.  And  the  four  living  creatures 
said.  Amen.  And  the  four-and-twenty  ancients  Eell  down  on 
their  faces  and  A.DORED  Him  that  liveth  for  ever  and  ever." 
(Apoc.  v.) 

Section  2.     .tesus  christ  on    the   altar  adored  in    max. 

When  we  enter  a  church  at  the  time  of  low  Mass,  even  on 
week  days  we  nearly  always  find  there  on  their  knees  some  de- 
vout persons,  whose  exterior  deportment  and  appearance  denote 
profound  adoration,  deep  conviction  of  the  presence  of  God. 
These  may  he  persons  who  never  offended  God,  or  they  may  be 
sinners  sincerely  converted.  Will  any  one  say  that  their  presence 
is  not  acceptable  to  Him  who  said  through  His  prophet.,  "  A 
contrite  and  humble  heart,  0  Lord,   thou  shalt  not  desph 

Muter  the  church  on  a  Sunday.  Here  you  have  now  before 
Jesus  Christ  all  the  members  of  every  family  of  the  congregation. 
Some  have  come  from  afar,  and  it  is  very  early:  the  roads  are 
bad,  they  are  poorly  clad,  and  they  feel  fatigued  after  the  hard 
work  of  the  past  week.  These  are  His  children  whom  He  sanc- 
tified and  adopted  by  baptism.  Whom  lie  purified  through  the 
sacrament  of  pennance,  whom  He  repeatedly  nourished  with  His 
sacred  body  and  blood;  these  are  they  for  whom  lie  suffered  and 
died,  for  whom  He  went  up  to  heaven,  that  He  might  prepare  a 
kingdom  for  them.  What  can  there  be  more  acceptable,  more 
glorious  to  the  Victim  on  our  altar  than  their  presence?  It 
seems  that  an  angel  went  to  the  door  of  every  house  early  in  the 
morning  and  Baidtoafl,  "('omelet  us  adore,  and  fall  down  be- 
fore the  honl.  for  He  is  the  Lord  our  God,  but  we  are  His  peo- 
ple, and  the  sheep  of  His  fold,"  and  the  summons  is  heard  in 
all  parts  of  the  world.  BO  that  all     the  true  children  of   (>>"]  mute 

on  Sundays  in  adoring  their  Greatorand  Redeemer,  before  whom 
iln\  prostrate,  whom  they  acknowledge  to  be  God  of  God,  lighi 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  53 

of  light,  equal  bo  the  Father  and  the  Son,  God,  as  the  Father  and 
the  Son. 

Section  :!.     the  holy  angels  assisting  at  mass. 

••  It  has  beena  universal  belief  in  the  Church  that  holy  an- 
gels assist  at  every  Mass  that  is  celebrated.  And  no  wonder; 
nothing  greater  or  more  sacred  is  ever  done  in  heaven.  The 
oblation  of  Jesus  Christ  in  the  Mas.-  sensibly  stirs  the  whole 
heavenly  Court,  for  while  it  gives  grace  and  pardon  to  us,  it  is 
an  infinite  Act  of  adoration  and  thanksgiving,  sounding  like  a 
blessed  voice  of  praise  throughout  creation.  Listen  to  St.  John 
Chrvsostom  expressing  the  belief  of  the  Eastern  Church  in  the 
presence  of  the  angels. 

"During  that  time  (of  the  Holy  Sacrifice)  Angelsstand  by  tbe 
'Priest,  the  whole  order  of  heavenly  Powers  fervently  pray,  the 
sanctuary  is  full  of  choirs  of  Angels  come  to  honour  Him  who  is 
offered  up  in  Sacrifice.  All  this  may  be  most  easily  credited, 
even  from  the  very  nature  of  the  Sacrifice  which  is  celebrated. 
But  I  was  once  told  by  a  certain  person,  who  had  it  from  an 
aged  and  wonderfully  venerable  man,  to  whom  Cod  was  wont  to 
reveal  His  secrets,  that  a  clear  vision  had  once  been  granted  to 
him  by  God  of  what  went  on  at  Mass.  He  then  beheld  during 
that  time  a  multitude  of  angels  come  down  of  a  sudden  upon  the 
Sanctuary,  bearing  a  human  appearance,  clothed  in  bright  rai- 
inent,and  surrounding  the  altar  itself  ;  then  they  reverently  bow- 
ed down  their  heads,  like  courtly  soldiers  standing  in  the  presence 
of  their  king.  And  all  this  I  most  easily  believe."  (On  the 
priesthood,  b.  G.) 

Again,  preaching  to  the  people  of  Antiocb,  he  says,  ''You 
can  pray  at  home  indeed;  but  not  as  you  can  in  the  church. 
You  will  not  be  so  favourably  heard  when  you  pray  singly,  as 
when  you  pray  with  your  brethren.     Not  only  men,  but  even  the 


54  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

angels  adore  and  pray  in  that  awful  place  at  that  tremdous  hour 
of  the  Sacrifice;  for  the  Angels  then  showing  the  Lord's  Body 
pray  to  God  for  men,  as  though  they  .-aid  'We  entreat  Thy 
mercy  for  those  whom  Thou  hast  anticipated  iu  love  by  loving 
them  first.  We  entreat  Thee  for  those  for  whom  Thou  hast 
sacrificed  this  Body."''     (horn.  3,  cont.  Anom.) 

One  of  the  oldest  of  the  Sacred  Liturgies  contains  these  ex- 
plict  words:  "The  Powers  of  heaven  stand  beside  us  in  the  Sanc- 
tuary offering  homage  to  the  Body  of  the  Son  of  God,  who  is 
immolated  on  the  Altar  before  us."'  And  again,  "As  the  Lord 
of  Lords  advances,  to  be  slain  and  given  as  food  to  the  faithful, 
choirs  of  Angels  go  before  Him." 

The  same  belief  in  the  West  is  attested  by  many  doctors  and 
Holy  Fathers. 

"What  right  believing  Christian  can  doubt, says  Pope  'Greg- 
ory the  Great,  in  the  sixth  century,  that  in  the  very  hour  of 
the  Sacrifice,  at  the  words  of  the  Priest,  the  heavens  are  opened 
and  the  choirs  of  Angels  are  present  in  that  Mystery  of  Jesus 
Christ  ?  The  highest  things  are  united  with  the  lowliest,  earth 
is  joined  to  heaven,  and  the  visible  and  invisible  become  one." 
(Dial.  b.  4,  c.  58.)  To  the  testimony  of  St.  Gregory  may  be 
added  that  of  St.  Ambrose,  who,  when  speaking  of  the  Angel 
that  stood  on  the  right  hand  of  Zachary  as  he  offered  incense, 
says:  "Would  that  an  angel  assisted  us  when  we  incense  the 
Altar  and  offer  the  Sacrifice,  or  rather  would  that  he  became 
risible  to  our  eves,  for  you  may  not  doubt  that  an  Angel  assists 
when  Christ  is  present,  when  Christ  is  immolated."  (in  Luc. 
c.  1,  Migne,  1 5  l">. ) 

This  belief  was  familiar  to  the  Catholics  of  England  from 
the  earliest  ages.  "Let  nothing — Bays  Venerable  Bede,  who 
ma)  betaken  as  the  spokesman  of  the  Anglo-Saxon  Church — 
let  nothing    light  or   unworthy,  nothing   calculated   to  distract 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  55 

our  neighbour  be  done  in  the  House  of  prayer  where  the  Body 
of  the  Lord  is  consecrated,  and  where  it  is  undoubted  that  the 
A  hurls  are  ever  present.  It  is  unlawful  to  doubt  that  where  the 
mysteries  of  the  Body  and  Blood  of  the  Lord  are  celebrated, 
there  is  preseni  a  choir  of  the  heavenly  citizens,  who  watched 
with  utmost  care  over  the  Venerable  Body  of  Christ  while  it  lay 
in  the  tomb.  We  must  therefore,  my  brother,  make  every  effort 
to  remember,  when  we  enter  the  Church  for  Mass,  the  presence 
of  the  angels,  and  we  ought  to  acquit  ourselves  of  our  heavenly 
duty  with  proper  fear  and  veneration,  following  in  this  respect 
the  example  of  the  holy  women  at  the  Sepulchre  who,  on  seeing 
the  angels,  '  were  afraid  and  bowed  down  their  countenance 
towards  the  ground.'"     (in  Luc.  xxiv.  5.) 

And  again  he  writes,  as  though  never  tired  of  the  consoling 
theme,  "  As  the  Angels  are  said  to  have  attended  on  the  Body 
of  our  Saviour  when  laid  in  the  tomb,  so  is  it  to  be  believed 
that  at  the  time  of  the  Consecration  they  attended  upon  Him  in 
the  Holy  Mysteries,  the  apostles  warning  women  to  be  'veiled 
in  the  Church  on  account  of  the  Angels."      (in  Luc.) 

Blessed  Alcuin,  the  learned  Englishman,  who  had  been  a 
disciple  of  Bede,  thus  speaks  of  the  presence  of  Angels  at  Mass  in 
his  Profession  of  Faith:  "This  worship  (of  the  Sacrifice  of  the 
Mass)  is  offered  to  God  alone  by  the  Priests  and  the  whole  fam- 
ily of  the  House  of  God.  The  holy  Angels  and  blessed  spirits 
form  with  ourselves  the  one  City  of  God;  a  part  of  that  City  is 
with  us  on  earth,  the  other  is  in  heaven.  I  have  no  doubt  but 
that  this  latter  part,  composed  of  heavenly  citizens,  is  present 
at  the  celebration  of  the  Mystery,  that  by  their  angelic  ministry 
and  prayer  it  may  be  offered  up  as  from  a  higher  altar  to  the 
Divine  Majesty.  Thus  we  must  believe  that  at  the  hour  of  the 
immolation  Christ  is  present  in  order  to  consecrate  the  elements 


56  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

Laid  upon  the  altar,  and  lie  is  surrounded   by   heavenly    spirits 
ministering  to  Him."     (Alcuini  Opera,  p.  L,087,_Migne). 

St.  Anselem,  the  Archbishop  of  Canterbury,  in  the  prayers 
which  lie  wrote  for  common  use,  is  a  witness  of  the  Norman 
church  to  the  same  belief.  "Do  not  doubt,  he  says,  but  that 
in  the  hour  of  the  Sacrifice  of  the  Body  and  Blood  of  thy  Re- 
deemer the  Angels  are  prostrate  before  their  Creator,  and  that 
they  offer  with  utmost  reverence,  unspeakable  homage  to  the 
Body  and  Blood  of  their  Creator."  Another  prayer  composed 
by  St.  Anselem  for  Priests  to  recite  before  Mass  runs  thus: 
"With  what  sorrow  of  heart  and  with  what  a  fountain  of  tear6, 
with  what  reverence  and  fear,  with  what  chastity  of  body  and 
purity  of  mind  is  this  Divine  and  Heavenly  Sacrifice,  0  Lord,  to 
lie  celebrated,  in  which  Thy  Body  is  eaten  in  very  truth,  where 
the  lowliest  is  joined  with  the  highest,  where  the  Holy  Angels 
are  assembled,  where  Thou  art  Thyself  wonderfully  and  inef- 
fably both  Victim  and  Priest." 

The  whole  of  this  doctrine  may  be  said  to  have  been  sum- 
med up  by  Benedict  XIV.,  in  his  work  on  the  Holy  Sacrifice  of 
the  Mass,  where,  he  says,  "The  Greek  and  Latin  Churches  have 
certainly  always  believed  that,  after  the  Consecration,  Angels 
from  heaven  come  ami  stand  round  the  Altar  in  adoration  of 
Jesus  Christ,  who  is  then  really  present."'  (lib.  ii,  c.  xv. 
n.  26). 

How  can  we  then  be  cold  and  indevout  in  the  mid  el  of  the 
company  of  Angels  and  Saints?  How  can  we  waste  the  time  of 
Mass  when  the  Angels  and  Blessed  Spirits  have  not  a  moment  to 
lose  ?  And  still  more  strange,  how  can  we  stay  away  from  Mass 
altogether,  preferring  sleep  and  rest,  some  foolish  amusement. 
-Mine  indifferent  occupation,  or  useless  conversation,  when  by 

being  at   Mass,  in  the  winds   of    the  apOBtle,    "  You    are   eome  to 

Mount  Sion,  and  to  the  City  of  the  living  God,  the  heavenly  Je- 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  57 

rusalem,  and  fco  the  company  of  many  thousands  of  angels,  and 
to  the  spirits  of  the  just  made  perfect,  and  to  Jesus  the  mediator 
of  the  New  Testament 3  and  to  the  Bprinklingof  blood  which 
Bpeaketh  better  than  that  of  Abel.  Sec  that  thou  refuse  Him 
n<>t  thai  Bpeaketh.  *  *  *  Wherefore  let  us  serve,  pleasing  God, 
with  fear  and  reverence.     (  Ileb.  xii). 

The  example  of  the  Angels  should  increase  our  reverence  and 
encourage  us  to  go  to  Mass.  They  also  desire  our  presence  and 
our  company.  They  count  every  step  we  take  in  order  to  join 
them,  and  every  step  receives  a  heavenly  reward."  (') 


CHAPTER  VI. 

the  ritual  of  the  mass  and  the  faithful. 

Section.  1.     whi  strange  to  outsiders. 

"The  main  difficulty  experienced  by  Protestants  in  witness- 
ing Catholic  worship  arises  from  their  not  understanding  the 
difference  between  a  common  act  and  a  common  prayer.  The 
acts  of  the  Church,  such  as  processions,  expositions  of  the 
Blessed  Sacrament,  the  administration  of  Sacraments,  and  above 
all  the  holy  Sacrifice  of  the  Mass,  are  indeed  always  accompanied 
by  prayer,  and  generally  by  prayers  of  priest  and  people,  though 
not  necessarily  by  united  or  common  prayer.  In  any  case,  the 
act  must  be  distinguished  from  the  prayers. 

A  Protestant  may  easily  understand  what  is  meant  by  this 
distinction  by  aid  of  a  few  illustrations  : 

Suppose  a  ship,  fdled  with  a  mixed  crew  of  French,  Spanish, 

('l     The  Mass  by  the  Right  Rev.   H.  Vaughan, 


58  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

and  Portuguese,  is  being  wrecked  on  the  coast  of  England.  A 
crowd  is  assembled  on  the  cliff,  watching  with  intense  earnest- 
ness the  efforts  being  made  by  the  captain  and  crew  on  the  one 
hand,  and  by  life  boats  from  the  coast  on  the  other,  to  save  the 
lives  of  the  passengers.  A  great  act  is  being  performed,  in 
which  all  are  taking  part,  some  as  immediate  actors,  others  as 
eager  assistants.  We  may  suppose  this  act  to  be  carried  out  in 
the  midst  of  united  prayers.  English,  French,  Spanish,  Portu- 
guese, each  in  their  own  tongues,  and  many  without  spoken 
words  at  all,  are  sending  up  petitions  to  the  Almighty  God,  for 
the  safety  of  the  passengers.  It  is  a  common  act  at  which  they 
assist ;  it  is  accompanied  by  the  prayers  of  all :  but  they  are  not 
common  prayers,  in  the  sense  of  all  joining  either  vocally  or 
mentally,  in  the  same  form  of  words. 

When  the  priest  Zachary  had  gone  into  the  temple  of  the 
Lord  to  offer  incense,  and  "all  the  multitude  of  the  people  was 
praying  without,''  (Luc.  i.  9)  there  was  a  common  act  per- 
formed by  priest  and  people — by  the  priest  as  actor,  by  the 
people  as  assistants — and  the  act  was  accompanied  by  united 
prayers.  But  it  mattered  not  to  the  people  what  language  was 
spoken  by  the  priest,  or  what  sacred  formulas  were  used.  Their 
intentions  were  joined  with  his.  Their  individual  and  varied 
petitions  were  one  great  Amen  said  to  his  sacerdotal  invocations; 
and  all  ascended  together  in  a  sweet  smelling  cloud  of  incense  to 
heaven. 

There  are.  then,  prayers  used  in  Catholic  churches  in  which 
the  whole  congregation  joins,  such  as  the  singing  of  hymns, 
the  recitation  of  the  Rosary,  performing  the  Stations  of  the 
Way  of  the  Cross,  and  especially  the  chanting  of  vespers  or 
complin.  Such  prayers  are  either  recited  in  the  vernacular,  or, 
when  Latin  is  used,  they  require  some  little  education  in  those 
Who  take    a    direct    and    vocal    part  in  t  hem.      lint  t  he  great  act 


A   HISTORY   OF   THE   WORSHIP   OF  GOD.  59 

of  Catholic  worship  is  the  Holy  Mass,  or  the  unbloody  Sacrifice 
of  the  Body  and  Blood  of  Jesus  Christ.  '  One  alone  stands 
forth  and  makes  the  awful  offering  ;  the  rest  kneel  around,  and 
join  their  intentions  and  devotions  with  his  ;  but  even  were 
there  not  a  solitary  worshipper  present,  the  sacrifice  both  for 
the  living  and  dead  would  be  efficacious  and  complete.  To 
join  in  this  act  of  sacrifice,  and  to  participate  in  its  effects,  it  is 
not  necessary  to  follow  the  priest  or  to  use  the  words  he  uses. 
Every  Catholic  knows  what  the  priest  is  doing,  though  he  may 
not  know  or  understand  what  he  is  saying,  and  is  consequently 
able  to  follow  with  his  devotions  every  portion  of  the  Holy 
Sacrifice.  Hence  a  wonderful  union  of  sacrificial,  of  congre- 
gational, and  of  individual  devotion.  The  prayers  of  the  priest 
are  not  substituted  for  those  of  the  people.  No  one  desires  to 
force  his  brother  against  his  will.  It  is  the  most  marvellous 
union  of  liberty  and  law  which  this  earth  can  show.  The  beg- 
gar with  his  beads,  the  child  with  her  pictures,  the  gentleman 
with  his  missal,  the  maiden  meditating  on  each  mystery  of  the 
passion,  or  adoring  her  God  in  silent  love  too  deep  for  words, 
and  the  grateful  communicant,  have  but  one  intent,  one  mean- 
ing, and  one  heart,  as  they  have  one  action,  one  object,  before 
their  mental  vision.  They  bow  themselves  to  the  dust  as  sin- 
ners ;  they  pray  to  be  heard  for  Christ's  sake  ;  they  joyfully 
accept  His  words  as  the  words  of  God  ;  they  offer  the  bread  and 
wine  ;  they  unite  themselves  with  the  celebrant  in  the  Sacrifice 
af  the  Body  and  Blood  of  Christ,  which  he  as  their  priest  offers 
for  them  ;  they  communicate  spiritually  ;  they  give  thanks  for 
the  ineffable  gift  which  God  has  given  them.  Their  words 
differ,  their  thoughts  vary  ;  but  their  hearts  are  united  and  their 
will  is  one.  Therefore  is  their  olfering  pure  and  acceptable  in 
the  sight  of  Him  who  knows  their  secret  souls,  and  who  accepts 
a  man,  not  for  the  multitude  or  the  fewness  of  his  sayings,  for 


60  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

his  hook  or  for  his  beads,  hut  for  the  intention  with  which  he 
has,  according  to  his  sphere  and  capacities,  fulfilled  His  sacred 
will,  through  the  merits  of  the  Adorable  Victim  who  is  offered  f  or 
him."  (') 

SbCTIOK    '-J.      THE  EITUAL  OF    THE    MASS  A    SOURCE  OF    EDIFICA- 
TION   FOB    THE    CATHOLIC. 

Let  us  imagine  ourselves  in  front  of  the  altar  when  a  priest 
is  about  to  begin  Mass,  Is  it  not  highly  proper  that  he  should 
begin  the  august  sacrifice  "In  the  name  of  the  Father  and  of 
the  Son  and  of  the  Holy  Ghost  ?  "  Is  it  not  very  proper  that 
I  at  this  moment  should  be  on  my  knees  ? 

The  priest  whom  I  see  clothed  in  the  sacred  vest  incuts  is 
not  a  stranger  to  me.  I  had  prayed  and  fasted  for  him  before 
he  was  promoted  to  the  sacred  orders.  The  Christian  people 
was  consulted  regarding  his  promotion.  The  sacred  indelible 
character  of  the  priesthood  and  the  power  to  guide  and  sanctify 
souls  was  granted  to  him  by  Jesus  Christ,  through  one  of  His 
chief  representatives  on  earth. 

The  cleric  or  server  who  kneels  at  his  side  on  the  floor,  is  a 
representative  of  myself,  and  from  the  beginning  to  the  cud  of 
Mass  I  shall  be,  through  him,  holding  sacred  though  at  BOme 
times  silent  converse  with  the  priest. 

I  am  not  surprised  at  the  repeated  warnings  or  requests  ad- 
dressed by  the  priest  to  the  congregation,  but  I  rather  admire 
the  wisdom  of  the  chuj'ch  who  wishes  me  to  be  attentive,  and  1 
remember  the  frequent  salutations  of  Jesus  Christ  to  His  dis- 
ciples, ••  Peace  he  with  you  !  " 

When  I  see  the  priest  at  the  offertorj  offer  the  bread  and 
the  Wine  Which  are  soon  to  he  converted  into  the  body  and 
blood  of  JeSUS  Christ.   1  think   I    must  offer  to  God    my  soul,  my 

CiKitimi  of  the  Ncu  Testament,  i>.\  T.  Bridgett. 


A    HISTORY   OF  THE   WORSHIP  OF   GOD.  01 

body,  all  that  I  am,  all  that  I  have,  my  whole  life  and  the  end 

of  my  life. 

The  prayers  which  the  priest  recites  aloud  from  the  ordi- 
nary of  the  Mass,  are  familiar  to  me,  and  I  join  with  him  some- 
times, in  saying  the  gloria  Jn  excelsis,  the  sanctus,  the  Pater 
noster,  the  agnus  Dei,  etc. 

But  above  all  other  parts  of  the  Mass  I  love  those  intervals 
of  deep  silence  when  the  priest  prays  for  the  living  and  the 
dead  and  especially  when  at  the  approach  of  the  consecration 
he  seems  to  have  forgotten  all  things  of  earth,  and  to  be  hold- 
ing holy  intercourse  with  the  whole  court  of  heaven,  beseech- 
ing them  to  assist  and  help  him  to  perform  worthily  the  great 
act  of  the  consecration. 

The  Victim  is  on  the  altar;  we  have  all  humbled  ourselves 
low  in  His  presence.  This  is  the  time  for  adoration,  for  acts  of 
thanksgiving,  of  hope,  of  charity. 

AYhen  the  priest  raises  his  voice  and  recites  the  Lord's 
prayer,  I  say  it  with  him,  and  towards  the  end  of  this  prayer  I 
beg  of  God  with  earnest  entreaty  to  give  me  "our  supersub- 
stantial  bread,"  that  is  the  body  and  blood  of  His  Son  for  the 
nourishment  of  my  soul. 

I  fail  not  to  unite  with  the  priest  in  beseeching  The  lamb 
of  God  who  takes  away  the  sins  of  the  world  to  have  mercy  on 
me.  I  receive  communion  at  every  Mass,  either  in  reality  or 
spiritually,  and  return  to  my  occupations  intending  to  unite 
them  to  those  of  Jesus  Christ,  that  through  Him,  with  Him 
and  in  Him,  God  may  be  gloriiied  in  me. 

The  ritual  of  the  Mass  connected  as  it  is  with  the  real 
Presence  is  to  the  church  a  source  of  a  comfort  so  great,  that 
without  it  we  would  not  know  how  to  honor  God,  nor  how 
to  suffer  the  trials  of   this   life.     At  the  foot   of  the  altar   the 


02  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

sincere    Catholic   experiences   that  the    Lord  is   sweet,  full   of 
mercy  toward  those  who  invoke  Him. 


Section  3.    the   rittjaloe  tee  mass  a  means  to  acquire 
heroic    vi  kites. 

When  the  apostles,  after  witnessing  the  institution  of  the 
holy  Eucharist,  said  Mass  in  Jerusalem,  their  minds  were  al- 
way  tilled  with  the  remembrance  of  the  passion  and  death  of 
Jesus  Christ.  It  was  impossible  for  them  to  forget  what  He 
had  suffered  for  them,  and  His  words  at  the  last  supper  still 
resounded  in  their  ears,  "do  this  in  commemoration  of  me." 

The  faithful  also  are  wont  to  connect  all  the  ceremonies  of 
Mass  with  the  circumstances  of  the  holy  passion. 

The  priest  at  the  foot  of  the  altar  wearing  the  chasuble 
reminds  them  of  Jesus  Christ  prostrate  in  the  garden,  and  the 
chalice  which  he  puts  on  the  altar  makes  them  think  of  the 
chalice  of  bitterness  which  our  Lord  asked  might  pass  away 
from  Him.  The  fervent  supplications  of  the  priest  at  the  be- 
ginning of  Mass  put  them  in  mind  of  the  action  of  Him  who 
"  being  in  an  agony  prayed  the  longer."  The  priest  kissing 
the  altar  represents  to  them  the  treacherous  kiss  of  -hulas,  and 
the  girdle  of  the  sacred  minister  together  with  the  stole  and 
maniple,  are  to  them  representations  of  the  chains  and  fetters 
with  which  he  was  loaded  or  bound.  When  they  behold  the 
priest  passing  from  one  side  of  the  altar  to  the  other,  or  pausing 
in  the  middle  of  it,  they  imagine  to  see  their  God  being  lead 
from  one  tribunal  to  another,  or  standing  as  a  criminal  in 
presence  of    Caiphas    or  Pontius    Pilate.      When    the  ehaliee   is 

uncovered  at  the  offertory,  they  think  of   the  Savior  stripped  of 
His  garments  at  the  pillar  or  on    the  cross.     At   the  Lavabo  or 

washing  of    the  hands  of    the  priest    they  not   only  pra\    for  for- 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  63 

givenesa  of  their  sins,  but  they  think  of  the  words  of  Pilate 
who  asked  for  water,  to  wash  his  hands  and  declared  that  he 
was  innocent  of  the  blood  of  that  man. 

But  the  faithful  who  assist  at  Mass,  have  before  their  eyee 
more  than  emblems  and  memories.  Have  they  not  reason  to 
bow  down  their  heads  when  the  little  bell  warns  them  that  the 
consecration  has  taken  place?  The  priest  elevates  the  host!  Is 
He  not  Jesus  Christ  Himself  whom  they  behold?  The  chalice 
is  elevated  after  the  consecration  of  the  wine.  Does  it  not  con- 
tain the  very  blood  of  Jesus  Christ? 

If  the  priest  after  the  elevation  remains  silent,  the  greater 
part  of  the  Mass,  until  the  end  of  it,  the  faithful  think  of  the 
frightened  multitude  retiring  from  the  heights  of  Calvary,  say- 
ing as  they  struck  their  breasts,  "This  indeed  was  the  Son  of 
God."' 

The  Catholic  present  at  Mass  after  the  elevation,  is  con- 
scious of  the  fact,  and  is  impressed  with  the  feeling  that  Jesus 
Christ  is  there.  There  is  He  who  when  He  was  rich  made  Him- 
self poor  for  the  love  of  me.  He  is  here  on  the  altar,  who  suf- 
fered for  me,  whose  hands  and  feet  were  nailed  to  the  cross, 
whose  head  was  crowned  with  thorns.  Here  He  is  who  died 
voluntarily  on  the  cross,  and  who  actually  now  renews  His  sac- 
rifice for  my  sane tifi cation!  Here  is  Jesus  meek  and  humble  of 
heart,  inviting  me  to  follow  Him! 

When  Catholics  return  home  from  Mass  filled  with  these 
remembrances  and  sentiments,  they  feel  encouraged  to  bear  the 
trials  of  this  life,  nay  to  rejoice  in  their  sorrows  of  body  and 
soul,  for  the  love  of  Him  who  loved  them  and  gave  Himself  up 
for  them.  It  is  at  the  foot  of  the  altar,  in  presence  of  the  holy 
victim  thai  so  many  souls  felt  inspired  to  follow  Him  in  His 
life  of  poverty  and  obedience,  of  renouncement  to  all  things  of 


64  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

earth,  in  His  life  of  sacrifice  to  obtain  the  conversion   of  sin- 
ners. 

Think  you  that  lie  who  assists  devoutly  at  Mass,  will  nol 
derive  great  benefits  from  it?  To  this  question  I  would  fain 
answer,  do,  dear  reader,  question  your  worthy  pastors  and  ask 
them  if  they  remember  of  any  Catholic  who  met  with  a  bad 
death,  who  had  assisted  at  Mass  every  Sunday  of  his  life?  But 
to  answer  the  question,  when  we  assist  at  Mass,  we  are  in  pres- 
ence of  one  who  is  not  merely  our  pontiff,  hut  who  is  in  the 
actual  exercise  of  this  His  office,  mediating  between  God  and 
man.  He  does  at  Mass  offer  Himself  for  us,  He  our  great  Pont- 
iff appointed  of  (iod,  "Holy  innocent  without  spot,  made  higher 
than  the  heavens."  He  who  has  compassion  on  our  infirmities, 
who  is  ever  heard  when  he  prays.  Jesus  Christ  our  High  Priest 
actually  inteoedes  for  us  at  Mass  with  His  infinite  merits,  with  the 
infinite  love  that  He  bears  us.  The  altar  of  the  Mass  is  really 
the  throne  of  grace,  the  soure  of  all  blessing,  the  means  of  ob- 
taining holiness  and  eternal  glory. 


CHAPTER  VII. 

THE  SACRIFICE  OF  THE  MASS  18  .A    HOLOCAUST,    A    SACRIFICE   OF 
THANKS,   A  BACRIFICE  OF  PROPITIATION,  A     SACRI- 
FICE     OF       IMPETRATION. 

Section  l.    the  sacrifice  or  mass  is  a  holocaust. 

Our  first  obligation  is  to  adore  (iod,  to  acknowledge  Him  as 
the  principle  whence  all  good  Hows,  as  the  Sovereign  Lord  to 
whom  everything  belongs,  as  the    last    end  of  every   creature. 

/:}/<>  si/iH  iji/i  sum    /•',/,,  sum    .\l/>lnt  <t    <  hut </ti .  /</•/' Ifi '/'inn  ,1  finis. 
/:)/<>    sum   Jtnmiiius.   mill  sunt  luuuiu. 


A    HISTORY   OF   THE    WORSHIP   OF   GOD.  65 

The  formal  acknowledgment  we  make  of  our  absolute  de- 
pendence, of  our  profound  misery,  of  our  nothingness  in  pres- 
ence of  His  infinite  power  and  greatness,  is  the  very  essence  of 
adnration.  But  how  shall  we  be  able  to  acquit  ourselves  worthily 
of  this  duty?  What  homage  will  we  offer  to  <l<xl  which  will  be 
equal  to  those  which  are  due  to  Him?  Were  I,  said  [saias,  to 
gather  up  in  one  heap  all  the  woods  of  Lebanus,  and  to  burn  as 
a  holocaust  on  that  altar  all  the  animals  which  dwell  in  its  im- 
mense forests,  this  would  not  be  enough,  non  sufficit.  (') 

Let  us  add  with  the  prophet,  were  I  to  humble  myself  in  the 
dust,  were  I  to  annihilate  before  God  all  the  creatures  which 
now  exist  together  with  those  which  will  ever  exist,  what  glory 
would  accrue  to  Him  from  the  humiliation  of  nothingness?  For 
such  indeed  I  am  in  Thy  sight.  ''Substantia  mea  tanquam 
mli  Hum  ante  te."  (a) 

As  I  am,  such  are  all  the  nations  of  the  universe.  "  Om- 
it es  gentes  quasi  non  sint,  sic  sunt  coram  eo."  (s) 

But  when  1  go  up  to  the  altar:  when  I  offer  to  Cod  the 
adorations,  the  humiliations  of  His  well  beloved  Son,  through 
Jesus  Christ,  with  Jesus  Christ  in  Jesus  Christ,  I  render  to  Him 
a  glory  winch  is  absolutely  infinite.  "Per  ipsum  et  cumipso  et 
in  ipso,  est  tibi    ******     omnis  honor  et  gloria."  {*) 

It  is  impossible  to  conceive  how  the  Divine  Majesty  could 
receive  an  honor  greater  than  this.  In  the  ancient  sacrifices, 
the  victim  standing  trembling  at  the  foot  of  the  altar,  ready  to 
be  immolated  by  the  knife  of  the  priest,  was  a  vivid  expression 
of  the  state  of  man  under  the  hand  of  God,  who  can  take  away 
his  life  as   He  wishes,  and  holds  the  sword  of  death  lifted  up 

(')  Is.  xl.  16. 

(s)  Ps.  xxxviii.  6. 

(3)  Is.  xl.  17. 

(4)  Miss  in  Can. 

5tt 


60  THE  WORSHIP  INSTITUTED  BY.  JESUS  CHRIST. 

above  his  head  to  immolate  him  to  His  greatness  and  justice. 
It  was  the  acknowledgment  that  every  excellence  of  creatures  is 
nothing,  and  should  he  accounted  as  nothing  when  compared 
with  His  excellence.  \\  hen  in  the  offering  of  the  holocaust,  fciie 
whole  victim  was  burnt  up  in  His  presence,  it  was  to  acknowl- 
edge that  His  greatness  deserves  to  be  honored  by  the  most  abso- 
lute annihilation,  that  He  is  self-sufficient  and  has  no  need  of 
our  gifts. 

"Deus  metis  es  tu,  quonicun  bonorum  meorum  non  eges."'  (') 
But  when  the  victim  which  we  immolate  is  Jesus  Christ,  then 
we  truly  render  to  Him  the  greatest  possible  glory.  And  what 
else  could  he  desire  besides  ?  Every  other  expression  of  honor 
disappears  when  compared  with  that  which  He  receives  at  the 
altar.  How  great  Thou  art,  0  Lord,  in  whose  presence  the  hu- 
manity, of  our  Redeemer,  all  adorable  as  it  is,  acknowledges 
itself  unworthy  of  Thy  presence,  conceals  itself  under  symbols 
of  death,  under  an  atom  !  How  deserving  thou  art  of  venera- 
tion and  holy  fear,  in  whose  presence  the  God-man,  our  high 
Pontiff  falls  down  annihilated,  lost  in  respect  at  the  sight  of  Thy 
ineffable  perfections  !  Who  shall  understand  all  the  submission 
which  is  due  to  Thee,  0  Lord,  before  whose  feet,  every  day,  and 
on  countless  altars,  a  divine  person  dies  mystically  in  sign  of 
dependence,  and  in  order  to  honor  Thy  sovereign  dominion  over 
all  creatures  !  There  is  in  the  deep  consideration  of  this  thought 
an  inexhaustible  source  of  pure  joy  for  the  good  priest,  and  he 
never  allows  a  day  to  pass  without  celebrating  Mass  with  all  the 
piety  of  which  he  is  capable. 

It  is  related  of  a   pious   person   that   in   the  ecstasy  of  her 

love,  she  expressed  to  God  her  regret  not  to  be  able  by  every 

word    and    breath,  to   create  thousands   of   worlds   peopled    with 

seraphim   who  would   have  no  occupation  but  that  of  praising 

Pa.  xv.  2. 


A    HISTORY    OF    THE    WORSHIP    OF   OOD.  67 

and  blessing  God  eternally.  This  desire  would  surely  have  pro- 
ctured  much  glory  for  God,  could  it  have  been  realized:  and  yet 
it  is  certain  that  a  priest  does  infinitely  more  by  the  offering  of 
one  Mass.  For,  however  perfect  and  numerous  we  may  suppose 
creatures  to  be,  there  shall  always  exist  an  immeasurable  distance 
between  God  and  them,  and  hence  their  homages  can  have  no 
proportion  to  the  majesty  which  receives  them.  But  in  the 
Mass,  lie  who  adores  is  as  great  as  the  object  of  adoration,  as 
iniinite  in  all  kinds  of  perfection,  as  He  who  is  adored. 

We  need  not  fear  when  we  celebrate,  that  God  will  reproach 
us  as  He  did  His  people  Israel. 

(t Si  pater  ego  sum  ubi  est  honor  meus?"  (') 

Might  we  not  answer  Him  with  respectful  confidence,  Be- 
hold Thy  altar,  0  my  God,  and  look  upon  the  face  of  Thy 
Christ  ? 

"  Respice  in  faciem  Christ!  tin." 
Is  He  not  our  Saviour  and  the  restorer  of  thy  glory  ?  Through 
the  sacrifice  which    he  offers  for  us,  and  which  we  offer  thee, 
through  Him,  Thou  receivest  adequate  honor  and  praise. 

"Secundum  nomen  teum  sic  et  Ices  tun."  ('-') 

Let  us  neither  fear  that  while  Ave  present  to  Him  the  sacred 
host,  and  hold  it  in  our  hands,  He  might  say  to  us  as  he  did  to 
Israel  :  "  I  will  not  receive  a  gift  of  your  hand." 

Let  us  rather  imagine  that  we  hear  him  say  exultingly  that 
His  name  is  great  and  venerated  amongst  the  Gentiles  since  the 
day  that  a  spotless  victim  has  been  offered  to  the  glory  of  His 
name,  in  every  place  from  the  rising  of  the  sun,  till  the  going 
down  thereof. 

The  most  pure  oblation  which  we  present  to  the  Lord,  seems 
to  have,  all  things  considered,  something  more  glorious  to   God 

(')    Malach.  i.  6. 
(«)    Ps.  xlvii.  2. 


08  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

than  the  sacrifice  of  the  cross,  although  as  we  stated,  it  derives 
all  its  excellence  from  the  same.  In  the  Mass  Jesus  Christ  is  in 
a  manner  more  deeply  ahased.  Upon  the  cross  "  lie  was  not  a 
man,  hut  a  worm  of  the  earth."  (') 

On  the  altar  he  seems  to  be  less  than  a  worm,  for  lie  gives 
here  no  sign  of  life,  lie  allows  nothing  to  appear  on  the  altar 
that  would  remind  us  of  His  humanity.  On  Calvary  he  was 
passible  and  mortal.  Whilst  in  that  state,  He  by  consenting  to 
die  for  the  glory  of  His  Father,  did  but  follow  His  destiny,  for 
to  His  Father  He  owed  a  life  granted  to  Him  for  no  other  pur- 
pose than  its  sacrifice.  But  now  he  has  fully  accomplished  the 
designs  of  that  Eternal  Father.  He  has.  at  a  great  price,  pur- 
chased immortality  and  the  right  to  sit  at  His  Father's  right 
hand  ;  and  yet  He  divests  Himself  of  that  glorious  state  wherein 
He  entered  by  His  resurrection  ;  He  again  conceals  Himself 
under  humble  appearances  ;  He  descends  on  the  altar  for  no 
other  end  than  to  renew  there  the  memory  of  His  death.  Here 
this  Divine  Lamb  suffers  Himself  to  be  mystically  immolated  as 
by  a  sharp  edged  sword  by  the  power  of  the  sacramental  words. 
Do  not  these  strange  humiliations  give  immense  force  to  His 
words  in  St.  John.     John  2,  7.   ''I  Honor  My  Father." 

Other  considerations  there  are  which  seem  to  enhance,  if  pos- 
sible, the  merit  of  the  mystical  immolation  of  the  Saviour  above 
His  bloody  sacrifice.  The  sacrifice  of  the  cross  was  offered  only 
once;  that  of  the  altar  is  offered  without  interruption.  God 
never  beholds  the  crimes  of  men  without  seeing  at  the  same 
time,  in  some  part  of  the  world,  the  great  act  of  reparation  of- 
fered to  II is  outraged  glory.  The  sacrifice  of  the  cross  was  of- 
fered onlj  in  Jerusalem;  this  is  offered  everywhere.  The  earth 
with  all  its  extenl  seems  to  be  nothing  bul  an  immense  sanctu- 
ary wherein  bhe  ever  living  Lamb  is  immolated  upon   thousands 

(')     Ps.   xxi.  7. 


A   HISTORY   OF   THE   WORSHIP    OF  GOD,  69 

of  altars.     The  sacrifice  of  the  cross  was  accomplished   in  the 

spare  iif  a  few  hours.  The  one  which  we  oiler  has  already  a 
duration  of  over  eighteen  hundred  years,  and  will  endure  as 
long  as  the  church  exists — until  the  consummation  of  the 
world.  Jesus  Christ  on  the  cross  was  in  the  state  of  man  suffer- 
ing; 1 1  is  state  on  the  altar  is  entirely  incomprehensible.  He 
immolates  Himself  and  yet  He  does  not  suffer.  He  is  distributed, 
and  yet  not  divided.  He  is  consumed  and  yet  not  destroyed; 
He  is  such  as  He  reigns  in  heaven  and  such  as  He  died  on  Cal- 
vary. He  is  on  the  altars  as  in  heaven,  but  without  glory,  and 
as  lie  was  on  Calvary,  but  without  suffering.  You  wish  to  know 
how  wonderful  is  the  holocaust?  The  heart  of  Jesus  is  its 
altar;  His  love  is  the  flame,  His  humanity  the  victim.  God  is 
the  end  of  this  sacrifice,  and  the  price  of  the  same  is  His  king- 
dom which  He  promises  to  us.  Eternal  Majesty!  How  great 
the  glory  that  accrues  to  Thee  from  this  sacrifice!  what  an  idea 
it  gives  us  of  Thy  greatness!  Thy  holiness,  Thy  power,  Thy  jus- 
tice, but  above  all,  Thy  mercy,  shine  therein  in  all  their 
splendor. 

Section  2.     the  sacrifice   of    mass  is  a  sacrifice  of 
thanksgiving. 

Cod  Himself  cannot  absolve  us  from  the  debt  of  gratitude  im- 
posed upon  us  by  His  blessings,  for  He  being  our  necessary  end. 
we  must  indispensably  return  to  Him  the  glory  of  all  the  hless- 
ings  received  from  His  liberality.  "In  all  things  give  thanks, 
for  this  is  the  will  of  God  in  Christ  Jesus  in  you  all."  (') 

The  Mass  has  the  twofold  advantage  of  kindling  in  our  souls 
the  beautiful  sentiment  of  gratitude  towards  Cod,  and  of  en- 
abling us  to  fulfil    worthily  the   duties   which   it   imposes. 

(')I.  Thess.  v.  18. 


70  THE  WORSHIP  INSTITUTED  ]5Y  JES08  CHRIST. 

We  cannot  lirst  of  all,  refuse  to  acknowledge  the  intentions 
of  the  Saviour  in  leaving  us  the  memorial  of  all  that  He  did 
for  our  happiness ;  this  abridgment  of  all  the  wonders  of  His 
love,  in  which  we  lind  anew  each  of  the  mysteries  through 
which  He  worked  out  our  salvation,  and  above  all  His  passion 
and  death,  which  were  as  full  of  blessings  for  us,  as  they  were 
of  reproaches  and  suffering  for  Him. 

Could  He  explain  Himself  more  clearly  than  He  did  in  the 
institution  of  the  holy  sacrifice?  That  which  He  then  said, 
He  desires  us  to  repeat  every  day.  How  can  we  help  being 
moved  when  we  consider  the  language  He  used  to  teach,  us  to 
what  extent  He  desires  us  to  remember  Him  and  the  miracles 
of   His  goodness? 

"This  do  in  commemoration  of  me:  remember  my  suffer- 
ings; do  not  forget  me." 

A  father  loved  his  son  excessively,  and  to  save  him  from  the 
capital  punishment  which  this  guilty  son  had  deserved,  he  offers 
himself  instead,  is  accepted  and  dies  for  him.  Before  leaving 
him,  however,  before  passing  from  his  arms  to  the  hands  of  the 
executioners,  desiring  to  leave  his  son  a  last  token  of  tenderness, 
and  make  him  understand  what  he  expects  in  return,  be  merely 
says  to  him:  "My  son,  remember  your  father:  forget  not  his 
love  nor  the  pledge  which  he  gives  you  of  it  at  this  moment." 
What  energy  in  that  language,  simple  as  it  is!  What  does  it 
suggest  to  the  heart  of  a  son  in  the  circumstances  in  which  it 
is  spoken?  This  is  but  an  imperfect  image  of  the  incompre- 
hensible charity  of  Jesus  Christ  for  us.  Whilst  renewing  ever] 
day  on  our  altars  the  ineffable  mystery  of    His   immolation,  Be 

repeats  to  us  what   lie  said  to  His  apostles,  when  taking  leave  of 

them  on  the  eve  of  His  death,  "Ho  this  in  commemoration  of 
me."  In  order  to  save  yon  from  hell,  1  have  resigned  myself  to 
the  most  horrible  death,  and  [have  waited   impatiently  for  the 


A   HISTORY   OF   THE    WORSHir   OF   GOD.  71 

moment  on  which  I  would  he  permitted  to  plunge  myself  into 
this  baptism  of  blood.  See  to  what  state  my  love  for  you  has 
reduced  me!  Remember  me!  Remember  the  death  I  suffered 
for  you,  every  time  you  assist  at  Mass  or  offer  it  yourselves.  Un- 
derstand what  you  then  see  and  what  you  do.  If  you  are  obe- 
dient to  these  injunctions,  I  shall  have  nothing  more  to  ask  of 
you,  for  you  will  then  love,  and  be  faithful  to  Me,  so  as  even  to 
die  for  Me,  if  necessary.  At  what  moment  is  it  that  the  gener- 
ous friend  addresses  tons  this  recommendation?  At  the  very 
moment  of  the  consecration,  when  we  behold  with  our  eyes  the 
most  striking  representation  of  what  passed  on  Calvary. 

When  we  pronounce  over  the  bread  and  the  wine  the  sacred 
words  which  operate  the  mystery  of  transubstantiation,  our 
tongue  becomes,  as  it  were,  the  sword  which  immolates  the 
victim. 

Do  we  not  see  with  eyes  of  faith  His  blood  running  down  in 
streams  and  His  head  bowing  under  the  deadly  blow  ?  When 
we  hold  in  our  hands  the  sacred  host  elevated  between  heaven 
and  earth,  can  we  forget  Jesus  Christ  on  the  cross,  interposing 
Himself  between  the  wrath  of  His  Father  and  the  iniquities  of 
the  world  ?  See  then  how  appropriate  the  words  which  follow 
immediately  the  two  elevations  :  "  Unde  et  memores  nos  servi 
tui."     (Canon  of  the  Mass.) 

All  hearts  should  be  penetrated  with  this  grateful  remem- 
brance ;  but  above  all  the  hearts  of  the  priests,  who  in  this  in- 
stance as  in  every  other,  have  the  greater  share  in  the  favors  of 
heaven.  But  the  faithful  also  should  be  grateful  ;  for  it  is 
principally  here  that  God  heals  them  as  His  well  beloved  people, 
and  that  He  prepares  them  for  sovereign  happiness  through  this 
great  means  of  sanctification. 

Not,  however,  at  the  elevation  alone,  but  during  the  whole 


72  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

celebration  of  Mass,  are  the  faithful  excited  to  remember  the 
blessings  of  the  Lord,  and  occupied  in  returning  Him  thanks. 

"  Thanks  be  to  God  !— We  return  thanks  to  Thee  for  Thy 
great  glory. — Let  us  give  thanks  to  the  Lord  our  God  ! — It  is 
truly  worthy  and  just,  that  we  should  at  all  times  and  in  all 
places  give  thanks  unto  thee.''  (Canon  of  the  Ma6S.) 

Mark  the  words  at  all  times  and  in  all  places  ;  for  there  is 
not  a  moment  of  our  life,  not  a  spot  in  the  universe,  where  we 
do  not  receive  in  abundance  the  blessings  of  our  good  God. 
And  is  it  not  in  the  sanctuary,  and  at  the  hour  of  sacrifice  thai 
it  is  most  becoming  to  bless  His  goodness? 

Not  in  his  own  private  name  does  the  priest  cause  his  offering 
to  ascend  from  the  visible  altar  on  earth  to  the  invisible  altar  of 
heaven.  The  church  has  made  him  her  ambassador,  and  com- 
missioned him  to  offer  up  to  God  the  tribute  of  universal  grati- 
tude. Let  him  not  fear  to  succumb  to  his  mission  ;  let  him  not 
ask,  like  David,  what  he  could  offer  to  the  Lord  that  would  be 
proportionate  to  the  multitude  and  greatness  of  the  blessings  re- 
ceived by  the  whole  human  family  whom  he  represents.  "What 
shall  1  return  to  the  Lord?"  Since  he  has  it  in  his  power  to 
offer  the  chalice  of  salvation  and  the  victim  of  Calvary,  he  is 
fully  able  to  fulfil  this  obligation,  infinite  though  it  really  is  ; 
one  .Mass  alone  suHices  to  repay  Almighty  God  superabundantly 
for  everything  due  to  His  goodness,  for  the  graces  and  blessings 
He  poured  down  bo  liberally  upon  the  sacred  humanity  of  Jesus 
Christ,  upon  His  incomparable  mother,  upon  all  the  angels  and 
saints,  and  upon  every  creature,  animate  or  inanimate.  Through 
the  incarnation  God  has  given  us  Him  who  is  God  like  Himself. 
Through   the  offering  which  the  priest  presents  to  Him  on  the 

altar    in    his   own  name  and  that  of  his  brethren  God  receives  o( 

ns  as  much  as  we  have  received  of  him.  A  more  magnificent 
expression  of  gratitude  we  could  not  present  to  Him,  because 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  73 

Himself  could  not  give  us  a  richer  present.  In  Jesus  Chrisl  II' 
lias  given  us  everything  ;  in  Jesus  Christ  we  return  Him  every- 
thing. 

All  graces  come  to  us  from  God  through  Jesus  Christ;  all, 
says  St.  Thomas,  should  return  to  Cod  through  the  same 
channel.  It  is,  therefore,  through  Jesus  Christ  and  through 
His  sacrifice  that  we  should  return  them  to  their  source,  so  that 
our  great  Saviour  may,  in  everything  and  everywhere,  be 
mediator  between  God  and  man.  both  in  the  effusion  of  grace 
and  in  the  return  which  is  made  therefor  through  our  grati- 
tude. 

Skit i ox  :».     the  mass  ts  a  sacrifice  of  propitiatiox. 

If  the  liberality  of  the  Lord  imposes  upon  us  immense  obli- 
gations, we  should  not  forget  that  Ave  are  amenable  to  His  justice 
also.  Can  we  think  of  this  without  trembling  ?  Here  again, 
however,  let  us  tranquilize  ourselves.  We  have  in  the  Mass  a 
sacrifice  capable  of  appeasing  the  wrath  of  heaven,  however 
great  may  have  been  the  crimes  by  which  we  have  deserved  it. 
The  blood  of  Jesus  Christ  is  offered  on  the  altar,  as  it  was 
poured  out  on  the  cross  "  for  the  remission  of  sins." 

This  divine  blood  was  poured  to  purify  consciences  when  it 
was  shed  on  Calvary.  It  has  not  lost  any  of  its  efficacy  since  : 
for  to-day,  as  on  the  day  of  His  death,  Jesus  performs  for  us 
the  office  of  mediator,  and  is  Himself  our  reconciliation.  He 
continues  on  the  altar  the  work  of  our  reconciliation  ;  <j>/oties 
hujus  liostiae  commemoratio  eelebratur,  opus  nostrae  redemp- 
tions e.rercetur.  (') 

The  Mass,  therefore,  is  not  a  mere  representation  of  the 
mystery  of  the  cross.     In  it  our  redemption  is  not  merely  com- 

(')  Miss.  Doni.  ix.  i>(is(  Pent. 


74  THE  WORSHir  INSTITUTED  BY  JESUS  CHRIST. 

memorated,  it  is  therein  operated  in  a  new  manner;  in  it  the 
office  of  Redeemer  continues  to  be  exercised  opus  *  *  eaeercetvr, 
and  this"  is  signified  by  the  priest  when  he  says  during  the  Canon 
that  the  faithful  offer  with  him  to  God  this  sacrifice  of  praise 
for  the  redemption  of  their  souls. 

Souls  are  therefore  redeemed  through  the  Mass,  delivered 
from  the  captivity  of  the  devil  and  from  sin.  In  what  manner 
this  is  done,  we  shall  explain  later  on.  For  this  reason  does 
the  council  of  Trent  pronounce  anathema  against  any  one  who 
would  dare  deny  that  the  sacrifice  of  the  Mass  is  really  propitia- 
tory. 

There  continues  to  be  in  the  blood  of  our  victim  a  voice,  a 
cry  for  grace,  which  penetrates  the  heart  of  God  and  inclines  it 
to  treat  us  with  clemency  notwithstanding  our  heinous  and 
numerous  prevarications;  and  no  wonder.  When  it  was  shed  on 
Calvary  by  the  hands  of  wicked  men,  it  had  power  enough  to 
appease  the  anger  of  God  and  to  change  His  projects  of 
vengeance  into  designs  of  mercy  and  love.  Will  it  have  less  eflieaev 
when  presented  by  ministers  of  ITis  own  choice,  consecrated  for 
this  very  end,  clothed  with  His  authority,  and  who  immolate 
Jesus  Christ  in  union  with  Jesus  Christ  Himself? 

We  have  in  this  an  explanation  of  a  mystery  of  Divine  pat- 
ience which  should  produce  deeper  impressions  than  il  dues,  if 
we  but  considered  it  more  attentively.  Have  we  ever  thought 
to  explain  how  it  is  that  the  torrent  of  iniquities  which  since  the 
supper  in  the  eenacle  has  already  traversed  so  many  ages,  and 
which  in  our  own  knows  not  any  bounds,  has  not  forced  the 
thrice  holy  God  to  destroy  the  earth  under  the  strokes  of  In- 
justice? Can  it  be  presumed  that  the  human  race  had  more 
and  greater  abominations  to  answer  for.  when  it   was  buried 

under  the  waters  of  the  deluge,  than  it   has  now?      Who  does  not 

understand  that  the  crimes  of  the  new  people  which  is  ancom- 


A    HISTORY    OF   THE   WORSHIP   OF   GOD.  75 

parably  more  enlightened,  more  favored  by  heaven,  have  in 
them  a  character  of  malice  and  ingratitude  which  did  not  exist 
in  the  same  degree  in  the  crimes  of  the  ancient  world?  What 
is,  then,  the  hidden  power  which  withholds  His  avenging  arm? 
Why  b  it  that  God  overlooketh  the  sins  of  men  for  the  sake  of 
repentance?  It  is  because  in  the  midst  of  wicked  men,  He 
hcholds  His  Son  debased,  annihilated  in  His  presence,  thus 
atoning  for  our  prevarications,  and  begging  pardon  for  us. 

Moses  of  yore  was  able  alone  to  arrest  the  anger  of  the  Lord, 
and  sueh  was  the  power  of  his  mediation,  that  it  reduced,  as  it 
were,  this  angry  Master  to  the  state  of  suppliant.  "Let  me 
alone  that  my  wrath  may  be  kindled  against  them."  (') 

And  yet  Moses  was  only  one  just  man,  and  all  that  he  offered 
was  his  prayer.  Jesus  on  the  altar  opposes  a  penitent  God  to  an 
offended  God.  lie  offers  to  Him  for  sinners,  His  tears,  His 
blood,  His  death.  Here  is  the  secret  of  a  merciful  patience 
which  has  not  been  yet  wearied  by  our  crimes.  Jesus  repro- 
duces Himself  continually  upon  thousands  of  altars,  so  as  to  be 
present  in  every  spot  wdiich  is  threatened  with  Divine  vengeance. 
When  entering  into  the  world,  He  had  said  to  His  Father: 
"Behold  I  come''  to  disarm  thy  justice,and  now  every  day  when 
He  comes  anew  amongst  guilty  men,  He  repeats  in  the  silence 
of  our  sanctuaries,  Behold,  0  my  Father,  behold  I  come.  I 
have  already  atoned  for  all  their  iniquities  in  the  garden  of 
olives,  in  the  pretorium  and  on  Calvary.  I  now  come  to  offer 
more  atonement.  Thou  beh oldest  me  still  in  the  state  of  a 
victim  and  this  victim  is  sacrificed  for  sinners.  Behold  the 
abyss  of  reproaches  into  which  I  plunged,  the  tortures  which  I 
suffered,  the  death  which  I  endured  for  their  sake.  They  are 
the  children  of  my  sorrow;  on  the  cross  I  begot  them  0  my 
Father;  consider  not  their  sins,  or  consider  them  in  connection 

(')  Exod.  xxxii.  10. 


76  TFIE  WORSHir  INSTITUTED  BY  JESUS  CHRIST. 

with  the  reparation  to  Thy  glory  I  offer  for  them.  They  rise 
up  against  Thee;  but  I  humble,  I  annihilate  myself  before 
Thee.  They  reject,  Thy  paternal  authority;  I.  however,  in  their 
stead,  make  myself  obedient  unto  death.  Wilt  Thou  forget  that 
if  they  are  men  who  offend  Thee,  I  who  honor  Thee,  am  Thy 
Son  and  God  as  Thou  art?  Will  the  voice  of  their  offences  cry 
out  louder  than  the  voice  of  my  merits  ?  Behold,  unquestion- 
ably the  rampart  which  protects  our  cities  and  provinces,  which 
has  kept  hack  the  avenging  fire  destined  to  destroy  the  earth. 
This  truth  is  particularly  palpable  in  our  days.  For  sixty  years 
past  society,  like  an  edifice  which  has  been  undermined,  has 
threatened  destruction,  yet  it  still  remains  firm  in  spite  of  many 
warning  shocks.  What  can  be  its  stay?  The  adorable  sacrifice. 
The  priest  at  the  altar,  says  St.  Eucherius,  is  the  pillar  which 
sustains  the  world,  staggering  under  the  weight  of  its  crimes. 
Mntantis  orbis  station  sustinem.   (')    ■ 

The  council  of  Trent  teaches  us  in  what  manner  our  recon- 
ciliation with  God,  which  is  the  principal  result  of  out  Saviour's 
redemption,  is  applied  to  souls  through  the  Mass. 

"The  Lord  appeased  hy  the  oblation  of  this  sacrifice,  and 
granting  the  grace  and  gift  of  penitence,  forgives  even  heinous 
crimes  and  sins/'  ('"') 

The  sacrifice  of  the  Mass  is,  then,  for  OS  in  reality  a  means  of 

justification,  not  as  baptism  and  sacramental  absolution,  which 

produce  immediately,  in  well  deposed  .-inners.  justifying  grace; 
but  it  however  sactifies  men  by  obtaining  for  them  those  actual 
graces  which  excite  and  aid  them  to  properly  Utilize  the  means 
of  reconciliation  instituted  by  the  goodness  of  God.  "It  gives 
the  grace  and  gift  of  penitence. " 

This   accounts  for    so    many  blessed    change-  whose    cause  is 

i  i  Horn.  iii.     Exeditis  Coum  Theodoro  studita. 
i  )  Bess  i \ii.  c.  3. 


A    HISTORY    OF   THE    WORSHIP    OF   GOD.  77 

often  unknown.  An  Italian  author  quoted  in  a  work  entitled 
"The  Priest  Sanctified  Through  the  Celebration  of  Holy  Mass," 
relates  man;  instances  of  conversions,  evidently  dne  to  devotion 
towards  the  sacrifice  of  the  altar,  practiced  by  souls  that  had 
gone  astray.  He  avers  that  he  had  heard  the  general  confession 
of  many  sinners  who,  being  on  the  point  of  death  detested  their 
sins  with  all  the  signs  of  perfect  Christian  contrition.  He  then 
was  wont  to  ask  them  from  which  good  works  they  fancied  they 
had  obtained  the  grace  of  a  happy  death  after  having  led  so 
criminal  a  life.  They  answered  that  God  had  perhaps  been 
moved  with  compassion  towards  them  on  account  of  their 
special  devotion  to  the  Mass  at  which  they  had  frequently  as- 
sisted with  piety.  How  far  the  virtue  of  atonement  of  the 
holy  sacrifice  extends  we  cannot  tell.  Jesus  Christ,  the  victim 
of  the  Mass,  the  substitute  of  sinners,  in  delivering  them  from 
eternal  punishment  by  the  application  of  His  merits,  could  de- 
liver them  also  from  the  temporal  punishment  due  to  sins  al- 
ready pardoned.  (')  In  these  satisfactions  we  participate  with 
more  or  less  abundance  according  to  the  greater  or  lesser  fervor 
with  which  we  offer  the  sacrifice  or  assist  at  its  celebration.  Of 
these  satisfactions  the  souls  in  purgatory  also  experience  the 
efficacy. 

Section  4.     the  mass  is    a  sacrifice  of  imi-eteatiox. 

Prayer  which  is  the  fourth  of  our  duties  to  God,  contains  in 
itself  the  three  others  already  mentioned.  It  accomplishes  an 
act  of   adoration  by  the  annihilation  of   man  before  God  whose 

(')  Amongst  the  acts  which  dispose  us  to  offer  the  divine  sacrifice, 
one  of  the  most  important  consists  in  exciting  ourselves  to  sorrow  for 
our  sins,  and  especially  for  the  venial  Bins  which  we  have  not  yet  de- 
tested, so  that  every  obstacle  having  been  removed,  we  may  receive  the 
full  application  of  the  merits  of  our  Adorable  Victim,  and  satisfy  in  this 
manner  the  justice  of  God.  (Le  Pretre  sanctifie  par  la  celebration  de 
la  messe.) 


78  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

sovereign  dominion  and  infinite  perfections  lie  honors.  It  is  an 
act  of  thanksgiving;  for,  the  blessings  which  we  pray  for  re- 
mind ns  of  those  already  received,  and  this  remembrance 
quickens  our  gratitude.  It  is  a  sacrifice  of  expiation;  because 
it  is  a  reparation  for  our  heinous  neglect  to  serve  so  loving  a 
Father,  and  for  the  offences  wherewith  we  repaid  His  benefits. 
The  Mass  consequently  is  the  great  prayer  of  the  Catholic 
church,  and  this  prayer  free  and  untrammelled  is  ever  full  of 
efficacy  from  whatever  standpoint  we  may  consider  it;  whether 
it  be  Jesus  Christ  praying  with  us  and  for  us,  or  whether  it  be 
those  who  pray  uniting  themselves  to  this  Divine  suppliant. 

As  to  Jesus  Christ,  we  know  that  He  is  always  heard,  and 
this  is  a  consequence  of  the  regard  due  to  His  dignity.  He  was 
heard  on  the  cross  in  the  bloody  sacrifice  He  made  of  Himself 
to  His  Father:     "  He  was  heard  for  His  reverence.'''  (') 

He  deserves  full  as  well  to  be  heard  from  the  altar  on  which 
He  continues  this  oblation,  although  made  in  an  unbloody 
manner.  Not  indeed  with  words,  and  with  a  loud  cry,  as  of  old 
on  Calvary,  does  He  now  intercede  for  us,  but  he  does  so  by  a 
state  of  humiliation  which  is  at  least  equally  capable  of  touch- 
ing the  heart  of  God.  We  see  Him  in  our  sanctuaries  seemingly 
incapable  of  action,  of  movement.  It  is  a  victim  which  has  re- 
ceived the  death  blow,  and  which  gives  not  a  sign  of  life.  He 
oilers  as  a  prayer  for  us  His  blood,  His  tears.  His  wounds,  and 
the  abyss  of  humiliations  into  which  He  is  plunged.  His 
silence  itself  speaks  more  eloquently  than  the  voice  of  the  blood 
of  Abel. 

Considered  in  ourselves,  the  prayer  which  we  offer  during 
the  Mass  is  not  a  purely  human  prayer;  it  is  wholly  penetrated 
and  filled  with  the  sanctity  <>f  Jesus  Christ.  It  becomes  entirely 
divine,  having  become  one  and  the  same  prayer  with  the  prayer 

O  Heb.  \.  7. 


A    HISTORY    OF   THE   WORSHIP   OF   GOD.  79 

of  the  Son  of  (iud.  Therefore,  the  priest  at  the  altar  sets  no 
bounds  to  his  requests.  lie  asks  for  deliverance  from  all  evils 
past,  present  and  to  come,  for  the  possession  of  all  goods,  for 
peace  in  this  present  life  and  salvation  in  eternity. 

Let  ns  sum  up  and  draw  the  consequence.  The  sacrifice  of 
the  Mass,  in  itself  and  in  its  effects,  is  really  that  which  is  most 
august,  most  useful  to  the  world,  most  agreable  to  the  eyes  of 
the  Divine  Majesty:  and  were  there  no  other  fuuction  annexed 
to  the  Catholic  Priesthood  than  that  of  offering  the  body  and 
blood  of  our  Lord  Jesus  Christ,  it  would  still  continue  to  be  the 
treasure  of  heaven  and  earth. 

What,  then,  does  a  priest  do  at  the  altar:'  The  author  of 
the  following  of  Christ  will  answer — Deum  honorat.  He  pro- 
cures for  God  the  greatest  glory  which  can  be  offered  to  Him, 
either  in  this  world  or  the  next,  in  time  or  in  eternity.  Hehonors 
Him  infinitely,  and  with  that  honor  which  His  infinite  perfec- 
tions demand.  Angelos  laetifcat.  He  gladdens  the  whole  of 
the  heavenly  court.  The  angels  and  the  saints  exult,  says  St. 
John  Chrysortom,  at  being  mentioned  in  the  celebration  of  these 
ineffable  mysteries.  For  them  it  is  an  increase  of  bliss  to  see 
that  the  earth  associates  itself  so  worthily  to  their  praises,  their 
love  and  gratitude.  Ecclesium  aedificat.  Through  the  priest  as 
sacrificer,  the  church  receives  the  most  powerful  aids  to  render 
her  victorious  in  her  combats,  to  strengthen  her  in  peace,  to 
preserve  and  animate  the  zeal  of  her  pontiffs,  to  augument  and 
sustain  the  vigilance  of  her  pastors,  to  protect  the  purity  of  her 
virgins,  and  to  sanctify  all  her  children.  Vivos  adjuvat.  It 
helps  the  living  through  the  graces  which  it  obtains  for  the  con- 
version of  sinners  and  the  perseverance  of  the  just.  Defunclis 
r>'i>iiem  praestat.  Is  not  the  blood  of  Jesus  Christ  the  most 
refreshing  dew  which  can  fall  upon  the  suffering  souls  of  pur- 
gatory, tried  amidst  flames  by  the  anger  of  the  Lord?     Oh!  tell 


80  I  Hi:  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

of  the  chains  which  can  be  broken,  of  the  tears  that  can  be  wiped 
out,of  the  unfortunates  who  can  be  consoled  by  one  Mass  piously 
said!  Seae  omnium  bonorum participem  facit.  At  Mass  espec- 
ially we  are  filled  with  every  heavenly  blessing  and  grace. 

Some  of  these  blessings  are  imparted  to  us  in  virtue  of  the 
proper  and  direct  efficacy  of  the  sacrifice,  or  according  to  the 
language  of  the  school.  Ex  opere  ojierato.  The  other  in  re- 
ward of  the  holy  dispositions  with  which  we  offer,  or  assist  at  it. 
It  is  therefore  a  great  loss  for  heaven,  for  earth,  for  purgatory, 
for  the  whole  world,  and  for  myself  when,  through  negligence 
or  indifference,  I  fail  to  offer  the  holy  sacrifice  or  to  assist  at  it 
when  I  can.  This  I  should  seriously  deplore  had  I  been  guilty 
of  such  negligence  but  once  in  my  life. 


CHAPTEB  VIII. 

Till:   HANQUET. 

Section  1.     when   was  it  instituted?—  pob    what 

PURPOSE? 

We  will  begin  this  important  chapter  by  requesting  you  to 
read  with  attention  the  following  parable  of  the  great  supper 
which,  in  its  more  direct  sense,  was  an  invitation  of  our  Lord  to 
His  hearers,  tit  enter  into  His  kingdom,  but  which  applies  also 
admirably  to  the  Eucharistic  banquet:  (Luke  xiv.) 

"A    certain  mail    made  a    greal  supper,  and  invited  many. 

And  he  sent  bis  aervanl  at  the  hour  of  supper  to  say  to  them 
that  were  invited,  that  they  should  come,  for  now  all  things  are 
ready. 

And  they  began  all  at  once  to  make  excuse.      The    first  said 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  81 

to  him:  1  have  bought  a  farm,  and  I  must  needs  go  out  and  see 
it:     I  pniy  thee,  hold  me  excused. 

And  another  said:  I  have  bought  five  yoke  of  oxen,  and  I 
go  to  try  them:  I  pray  thee,  hold  me  excused. 

And  {mother  said:  I  have  married  a  wife,  and  therefore  I 
cannot  come. 

And  the  servant  returning  told  these  things  to  his  lord. 
Then  the  master  of  the  house  being  angry,  said  to  his  servant: 
(io  out  quickly  into  the  streets  and  lanes  of  the  city:  and  bring 
in  hither  the  poor  and  the  feeble  and  the  blind  and  the  lame. 

And  the  servant  said:  Lord,  it  is  done  as  thou  hast  com- 
manded, and  yet  there  is  room. 

And  the  lord  said  to  the  servant:  Go  out  into  the  highways 
and  hedges:  and  compel  them  to  come  in,  that  my  house  may 
be  filled. 

But  I  say  unto  you,  that  none  of  those  men  that  were  in- 
vited, shall  taste  of  my  supper," 

Of  the  Holy  Eucharist  as  sacrament  the  Holy  Council  of 
Trent  has  written:  "Wherefore  our  Saviour,  when  about  to 
depart  out  of  this  world  to  the  Father,  instituted  this  sacra- 
ment, in  which  He  poured  forth  as  it  were  the  riches  of  His 
1  >i vine  love  towards  man,  making  a  remembrance  of  His  won- 
derful works;  and  He  commanded  us,  in  the  participation 
thereof,  to  venerate  His  memory,  and  to  show  forth  His  death 
until  lie  came  to  judge  the  loorld.  And  lie  would  also  that  this 
sacrament  should  be  received  as  the  spiritual  food  of  souls, 
whereby  may  be  fed  and  strengthened  those  who  live  with  His 
life  who  said,  He  that  eateth  me  the  same  also  shall  live  by  me  ; 
and  as  an  antidote  whereby  we  may  be  freed  from  daily  faults, 
and  be  pieserved  from  mortal  sins.  He  would  furthermore  have 
it  be  a  pledge  of  our  glory  to  come,  and   everlasting    happiness, 

ctt 


82  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

uud  thus  be  a  symbol  of  that  one  body  whereof  He  is  the  head, 
and  to  which  He  would  faiu  have  us  as  members  be  united  by 
the  closest  bond  of  faith,  hope  and  charity,  that  we  might  all 
speak  the  same  things,  and  there  might  be  no  schisms  among 
us."     (Session  xxiii.  chap.  2.) 

Section  2.     great  indeed  is  tin:  banquet. 

The  great  banquet  of  which  we  wish  to  speak,  or  the  com- 
munion of  the  offerer  with  the  victim,  had  been,  prefigured  by 
the  sacrifice  of  Melchisedeck,  of  which  Abraham  partook  ;  by 
the  immolation  of  and  manducation  of  the  paschal  lamb,  the 
manna  or  heavenly  bread  of  the  desert,  the  changing  of  the 
water  into  wine  at  the  marriage  feast  of  Cana,  the  two  multipli- 
cations of  the  loaves  and  fishes,  and  the  daily  oblations  in  the 
temple,  of  peaceful  offerings.  We  invite  you,  dear  reader,  to 
go  in  spirit  to  the  cenacle  or  hall  of  the  last  supper  and  recall  to 
mind  how  the  offering  of  the  sacrifice  and  the  first  communion 
of  the  apostles  were  closely  connected.  "  Take  and  eat  ye  all 
of  this,  for  this  is  my  body."  My  body  here  present  as  victim, 
my  body  as  food  'take  and  eat.' 

Recall  also  to  mind  the  promise  of  the  living  bread. 

"  I  am  the  bread  of  life. 

Your  fathers  did  eat  manna  in  the  desert,  and  are  dead. 

This  is  the  bread  which  comet h  down  from  heaven  :  that  if 
any  man  eat  of  it,  he  may  not  die. 

I  am  the  living  bread,  which  came  down  from  heaven. 

If  any  man  eat  of  this  bread,  he  shall  live  for  ever  :  and  the 
bread  that  I  will  give  is  my  flesh  for  the  life  of  the  world. 

The  .lews  therefore  strove  among  themselves,  saying  :  How 
can  this  man  give  us  his  flesh  to  eat  ? 

Then  Jesus  said  to  them  :    Allien,  amen  1  sav  unto  vou  :    l'.\ 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  83 

cept  you  eat  the  flesh  of  the  Son  of  man,  and  drink  his  Mood, 
you  shall  not  have  life  in  you. 

lie  that  eateth  my  flesh,  and  drinketh  my  blood,  hath  ever- 
lasting life  :  and  I  will  raise  him  up  in  the  last  day. 

For  my  flesh  is  meat  indeed  :  and  my  blood  is  drink  indeed  ; 

He  that  eateth  my  flesh  and  drinketh  my  blood,  abideth  in 
me,  and  I  in  him. 

As  the  living  father  hath  sent  me,  and  I  live  by  the  Father  : 
so  he  that  eateth  me,  the  same  also  shall  live  by  me. 

This  is  the  bread  that  came  down  from  heaven.  Mot  as 
your  fathers  did  eat  manna,  and  are  dead.  He  that  eateth  this 
bread,  shall  live  forever."  (') 

Section  3.     the  most  proper  time  to  receive  communion. 

The  most  proper  time  to  take  part  in  the  Eucharistic  ban- 
quet is  the  time  of  Mass,  just  as  the  Jews  were  ordered  to  par- 
take of  the  flesh  of  the  victim,  which  they  offered- to  God,  in  the 
peaceful  sacrifices. 

"Our  Good  God  has  willed  that  the  Divine  Victim  of  the  Mass 
should  be  offered  under  the  form  of  human  food.  He  has 
willed  this  in  order  that  we  may  unite  the  Victim  with  ourselves 
by  eating  Him  ;  that  is,  by  Holy  Communion. 

To  receive  Holy  Communion  is  to  receive  the  Victim  who  has 
discharged  our  fourfold  debt  and  paid  our  ransom.  It  is  to 
appropriate  to  ourselves,  and  as  far  as  we  place  no  impediment 
of  sin  in  the  way,  to  share  His  acts  of  adoration,  thanksgiving, 
propitiation  and  supplication.  In  Him  they  are  acts  of  infinite 
worth,  and  with  infinite  love  He  declares  that  they  are  ours  : 
"  My  son,  all  I  have  is  thine."     (Luke  xv.) 

St.  Thomas  says  that  "  whoever  offers   the  Sacrifice  ought  to 

(')  John  vi. 


84  THE  WORSHir  INSTITUTED  BY  JESUS  CHRIST. 

become  a  participator  in  the  Sacrifice,  because  the  exterior 
Sacrifice  offered  is  a  sign  of  the  interior  sacrifice,  by  which  a 
person  offers  himself  to  God.  Hence,  by  participation  in  the 
Sacrifice  man  professes  to  offer  an  interior  sacrifice  of  himself." 
(p.  3,  q.  72,  a.  4.) 

You  see,  therefore,  the  importance  of  making  at  least  a 
spiritual,  if  you  cannot  make  a  real,  Communion,  when  you  are 
present  at  Mass. 

You  may  also  see  the  reason  why  pious  people  prefer  to  com- 
municate in  Mass  rather  than  out  of  Mass.  Communion  in  Mass 
seems  to  bring  them  into  a  closer  union  with  the  Sacrifice. 

To  take  part  in  Holy  Mass,  making  therein  at  least  a 
spiritual,  if  not  a  real  Communion,  is  truly,  though  not  sen- 
sibly, the  nearest  approach  to  the  heavenly  life  possible  to  us 
here  below.  To  participate  in  the  Divine  Victim,  to  be  assimi- 
lated by  the  living  A^ictim.  and  then  by  the  very  Hand  of 
Christ,  Our  High  Priest,  to  be  offered  to  the  Adorable  Trinity, 
is  the  snblimest  dignity  and  the  highest  state  of  Consecration 
we  can  aspire  to  on  earth.  It  is  in  itself  a  spiritual  foretaste, 
hidden  indeed  from  sense  by  the  Sacramental  veil,  still  a  fore- 
taste of  life  in  Heaven.  In  Heaven  we  shall  feast  most  delicious- 
ly  for  ever  in  one  long  Communion  without  any  veil,  and  he 
transfigured  in  the  rapturous  Oblation  unto  Cod  of  our  entire 
being,  in  and  t/ir<>u<jh  Our  Lord.  But  even  now  in  the  M;i" 
you  may  hear  Our  dear  Lord  saying,  "'Abide  in  Ale  and  1  in 
you."  and  St.  Peter,  "you  have  become  a  participator  in  the 
Divine  nature,"  and  St.  Paul,  "you  are  one  with  Christ  and  the 
Father;"  while  t  lir  Council  of  Trent  infallibly  assures  us  that 
by  eating  of  the  Adorable  Victim  of  the  Mass  we  "obtain  spir- 
itual life,  health,  and  strength  to  enable  us  to  traverse  this  sor- 
rowful land  of  pilgrimage,  and  to  reach   that  heavenly  country. 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  85 

where  we  shall  eat  that  s<in>>  'Bread  of  Aug  eh  without  any  veil."' 
(Sess.  xiii.) 

At  the  altar  we  receive  a  sacrament,  bill  one,  of  all  sacra- 
ments the  most  holy,  the  most  fruitful,   the  most  Banctifying, 

that  wliidi  contains  really  ami  substantially  the  author  of  all 
holiness.  My  God.  is  it  possible  to  communicate,  without  at- 
taining the  highest  perfection,  and  becoming  a  great  saint? 
What  is  there  of  goodness  in  the  source  of  all  good,  what  is  there 
of  beauty  in  the  source  of  all  beauty,  that  is  not  communicated 
to  the  soul  by  this  nutriment  of  the  elect?  And  where  shall  we 
find  the  principle  and  germ  of  the  most  perfect  innocence  if 
not  in  the  Eucharistic  wine?  For  what  is  the  good  thing  of 
Ilim.  and  what  is  His  beautiful  thing,  but  the  corn  of  the  elect, 
and  the  wine  springing  forth  virgins?  (Zack.  ix.  17). 

Section  4.     admirable  effects  of  communion. 

"Communion  means  God  enriching  us  with  Himself;  for  in 
giving  Himself  to  us,  He  sets  no  bounds  to  His  liberality.  All 
that  lie  has,  all  that  He  is  becomes  ours.  After  receiving  from 
Ilim  a  gift  of  such  magnificence,  our  domain  extends,  as  it 
were,  over  the  immensity  of  His  riches  and  the  infinity  of  His 
perfections.  O  impenetrable  depth  of  the  mystery  of  His 
love!  When  I  have  eaten  the  living  bread  that  came  down  from 
heaven,  Jesus  is  mine,  He  is  all  mine.  His  Divinity,  His 
humanity  are  mine.  If  I  know  how  to  listen  to  Him.  when  He 
takes  possession  of  the  sanctuary  of  my  soul,  I  shall  hear  Him 
say  to  me,  as  He  said  to  the  blind  man  whom  he  met  on  the 
way  to  Jericho,  •"What  wilt  thou  that  I  do  to  thee?"  What 
dost  thou  desire?  Speak  out.  When  I  came  down  upon  earth 
by  becoming  incarnate  in   the  womb   of  Mary,   it  was  for   the 

(')  The  mass,  by  Rt.  R.  H.  Vaughan. 


86  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

whole  world's  sake.  hut  to-day  I  give  myself  to  thee.  "What 
wilt  thou  that  I  do  to  thee?  0  man.  wilt  thou  always  remain 
sick,  when  God  offers  to  heal  thee  of  thy  infirmities?  Wilt 
thou  continue  poor,  when  He  places  at  thy  disposal  the  inex- 
haustible  treasures  of  His  omnipotence  and  of  His  incompre- 
hensible love?  The  graces,  virtues,  merits  of  Jesus  Christ  are 
all  yours  in  the  Holy  communion.  I  do  not  hesitate  to  say  it, 
that  God  though  omnipotent  had  not  power  to  give  more.  That 
although  He  is  all  wise  He  knew  not  what  more  to  give;  that 
although  he  is  infinitely  rich,  lie  had  nothing  more  precious  to 
give."    (■) 

All  His  graces  are  yours.     In  the  other  sacraments,  and  by 

the  various  other  means  of  sharing  heavenly  favors,  you  drink 
as  from  the  stream,  in  the  Holy  Eucharist  you  possess  the 
fountain  itself,  and  this  inexhaustible  fountain  supplies  the 
whole  church  and  all  ages,  with  that  water  which  springe  up 
into  life  everlasting.  The  light  which  enlightens,  the  power 
which  sustains,  the  action  which  consoles,  the  fear  which  chains 
down  the  passions,  the  hope  which  animates  us,  the  various 
graces  which  (iod  employe  for  the  sanctification  of  His  elect, 
ha\c  hut  one  and  the  same  principle,  which  is  the  adorable 
heart  of  Jesus,  and  this  heart  which  is  the  treasure  of  heaven 
and  earth  is  given  to  us  in  the  Holy  Communion. 

Hie  merits  are  yours.  After  holy  communion  you  have  the 
right  to  say  to  the  Lord,  "Thou  art  mine,"' and  you  can  add  if 
you  choose,  "And  all  thy  merits  belong  to  me."  For  it  is  prin- 
cipally in  this  mystery,  that  there  is  instituted  between  the  Son 
of  God  and  the  soul  which  receives  Him,  that  blessed  commu- 
nity of  goode  and  of  life  compared  by  Christ  Himself  to  that 
which  faith  reveals,  between  the   Sternal  Word,  and  the  first 

St.  Lawrence  Just. 


A    HISTOKY    OF   THE    WORSHIP    OF   GOD.  87 

person  of  the  Blessed  Trinity.  "I  live  by  the  Father,  and  he 
that  eatetb  Me,  He  also  shall  live  by  Me.''  (') 

As  the  Father  without  suffering  any  loss  or  diminution  of 
His  infinite  being,  communicates  it  entirely  to  the  Son,  who  is 
11  is  Word,  so  in  the  Holy  Eucharist,  the  incarnate  Word  pre- 
serves His  humanity  and  divinity,  whilst  unreservedly  com- 
municating  both,  to  the  soul  that  receives  Him.  Blessed  soul 
who  in  consequence  of  this  union  can  in  a  manner  say  to  the 
Saviour  what  Himself  said  to  His  Father  "All  thine  are 
mine.'Y) 

Indifferent  servant  that  I  have  been  !  I  view  with  alarm 
the  approach  of  evening,  when  the  laborers  will  be  called,  and 
the  wages  will  be  in  proportion  to  the  work  done  !  .Small,  alas, 
is  the  amount  of  good  which  I  have  accomplished,  and  even 
that  little  has  been  marred  by  many  defects.  How  much  time 
lost  during  my  life  !  And  where  can  I  find  in  that  life  any 
thing  that  would  entitle  me  to  the  kingdom  of  the  blest  ? 
Have  confidence  0  my  soul.  Thy  claims  to  the  possession  of 
heaven  are  grounded  on  the  infinite  merits  of  Jesus  Christ, 
which  are  thine  when  Thou  hast  received  Him,  in  Holy  Com- 
munion, and  which,  if  thou  wilt,  thou  canst  appropriate  to 
thyself. 

Finally  His  virtues  are  yours.  At  the  blessed  moment  when 
Jesus  is  in  you  as  the  Father  is  in  Him,  "  I  in  them,  and 
Thou  in  me,"  (/')  communicating  to  you  the  glory  which  the 
Father  has  given  Him.  "  And  the  glory  which  Thou  hast 
given  me,  I  have  given  to  them,*'  (4)  fear  not  to  appear  in  the 
presence    of   the    thrice  Holy    God.     For    then    if   I   may   so 

(■)  John  vi.  58. 
('-')  John  xvii.  3. 
(:;)  2  John  xvii.  23. 
C)  John  xvii.  22. 


88  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

express  myself,  you  are  all  resplendent  with  the  virtues  of 
His  Son.  Lift  up  your  head  with  a  saintly  pride  and 
say  with  confidence,  However  lowly  I  may  be  0  Lord, 
however  humiliating  the  remembranee  of  my  countless  sins, 
I  am  no  longer  unworthy  that  Thou  shouldst  incline 
toward  me  the  majesty  of  Thy  countenance.  0  God, 
look  ii] ion  the  face  of  Thy  Christ  !  Is  there  any  thing  that 
Thou  lovest,  and  perceivest  not  in  me  ?  Doth  justice  please 
Thee  ?  Behold  my  soul  resplendent  with  justice  and  sanctity, 
united  as  it  is  with  the  soul  of  Jesus  Christ.  Innocence,  meek- 
ness, humility,  zeal  for  Thy  glory,  charity  are  the  qualities 
Thou  seekest  in  the  hearts  of  men,  and  till  these  my  heart  offers 
Thee  at  this  precious  moment.  Surely  these  virtues  and  a 
thousand  others  are  within  my  soul,  since  I  possess  the  infinite- 
ly perfect  heart  of  Thy  Son.  0  beauty  ever  ancient  and  ever 
new,  henceforth  I  shall  never  complain,  that  I  can  not  love 
Thee  as  much  as  Thou  deservest,  since  it  has  been  given  me  to 
love  Thee  through  the  infinitely  loving  heart  of  the  God-man. 
I  shall  no  longer  bewail  my  inability  to  adequately  adore  Thy 
greatness,  acknowledge  Thy  goodness,  or  atone  for  my  trans- 
gressions, since  I  can  now  offer  Thee  the  adoration,  the  grati- 
tude and  the  penitence  of  Jesus  Christ.  Will  what  in  llim  is 
sovereignly  pleasing  to  Thee,  not  be  in  me  equally  pleasing  to 
Thee  ? 

Furthermore,  after  communion  von  can,  not  for  a  few  mo- 
ments only,  or  as  it  were  by  borrowing  another's  garb,  adorn 
your  soul  with  the  royal  mantle  of  Jesus  Christ's  virtue.  Place 
no  obstacle  to  the  designs  of  His  lo\e,  and  these  divine  virtues 
will  flood  from  His  adorable  heart  into  yours.  They  will  hab- 
itually adorn  your  soul;  they  will  make  you  another  Himself, 
and  they  will  make  you  the  worthy  objeel  of  His  Father's  com- 
placency. 


A    HISTORY    OF   THE   WORSHIP   OF   GOD.  89 

Whv  should  we  fear  excessively  at  the  recollection  of  our 
extreme  weakness  ?  <  i < »«1  has  provided  us  with  a  support  which 
will  render  us  at  will  immovable,  and  He  points  it  out  to  us  at 
the  altar,  "  in  the  corn  of  the  elect,  and  in  the  Eucharistic 
wine.''  (') 


OHAPTEB    IX. 

THE    HALL    OF    THE     BANQUET. 
SECTION  1.      THE  PLACE  FOR  THE  SA<  BIFICE  AND  THE  BANQUET. 

We  read  in  the  first  part  of  this  work,  all  that  Almighty 
God  had  commanded  to  be  done  regarding  the  building  of  the 
ark.  of  the  tabernacle  in  the  desert,  of  the  furniture  of  the 
same,  and  also  concerning  the  High  Priest,  the  priests  and 
Levites.  The  reader  remembers  the  devotion  of  David  towards 
the  ark,  his  zeal  in  preparing  materials  for  the  building  of  a 
temple,  and  then  the  care  and  magnificence  displayed  by  Solo- 
mod  in  the  construction  of  the  house  of  God. 

When  our  Lord  was  about  to  institute  the  sacrifice  of  the 
Mass,  and  the  sacred  banquet,  He  chose  a  large  room  well  fur- 
nished, and  the  church  animated  with  and  taught  by  His  .-]>irit, 
has  made  very  wise  regulations,  regarding  the  place  where  Mass 
maybe  said  and  Holy  Communion  given.  "Even  during  the 
terrors  and  dangers  of  persecution  the  church  sought  every  op- 
portunity to  surround  her  sacred  mysteries  and  sacraments  with 
all  the  decorum  and  splendor  she  could  then  venture  and  con- 
trive to  bring  around  even  her  hidden  places  of  worship. 

(')  Le  pretre  a  l'autel  by  Father  (;haignon. 


90  THE  WORSHIP  INSTITUTED  RY  JESUS  CHRIST. 

The  places  in  which  the  faithful  met,  were,  during  the  fury 
of  the  persecution p,  in  each  county,  province  or  city,  such  as 
could  be  most  safely  and  conveniently  found.  The  destination 
and  use  of  the  catacombs  are  well  known.  "  Our  place  of  meet- 
ing/'says  the  great  Dionysius  of  Egypt,  "is  often  a  field, — a 
desert, — a  ship, — an  open  house, — a  prison." 

But  the  freedom  from  persecution  secured  to  the  church  by 
the  conversion  of  Constantino  was  the  signal  for  erecting  Catho- 
lic churches  in  every  part  of  the  world,  and  then  several  were 
built  by  Constantine  and  his  mother  with  great  magnificence."  (') 

Does  not  the  preceding  extract  tell  the  history  of  the  church 
in  America?  We  also  had  ami  still  have  here  our  eatacombs 
and  our  basilicas. 

But  to  come  to  the  hall  of  the  banquet,  the  church  has  made 
most  admirable  rules  regarding  the  place  of  the  sacrifice. 

In  the  first  place  no  church  edifice  should  be  erected  without 
authorization  from  the  bishop. 

The  coniei-  stone  of  the  intended  edifice  should  be  blessed 
and  put  in  the  foundation  after  a  special  rite  contained  in  the 
ritual.  During  the  performing  of  this  rite,  special  mention  is 
made  of  the  titular  saint  of  the  future  church.  A  wooden  cross 
is  erected  in  the  spot  where  the  altar  will  he  built,  the  litany  of 
saints  is  recited  or  sung,  the  stone  is  laid  in  the  foundation  with 
these  words  :  "  In  the  faith  of  Jesus  Christ  we  place  this  prin- 
cipal stone  into  this  foundation,  in  the  name  of  the  Father,  and 
of  the  Son  and  of  the  Holy  (ihost,  that  here  may  reign  true 
faith,  the  fear  of  God  and  fraternal  charity,  and  that  this  place 
may  be  consecrated  to  prayer  and  to  the  invocation  and  praise  of 
the  same  Jesus  Christ  our  Lord,  who  with  the  Father  and  the 
Holy  (ihost  livcth  and  reigneth  God  for  ever  and  ever."  (*) 

(')  Triu m | ill  of  the  Catholic  Church,  bj  A.  Kian&h&n. 
Roman  Ritual, 


A   HISTORY   OF   THE   WORSHIP    OF   GOD.  91 

The  blessing  of  the  corner  stone  and  of  the  foundation  was 
performed  with  a  view  to  draw  the  blessing  of  Clod  upon  the 
work  ;  for  "  unless  the  Lord  builds  a  house,  in  vain  do  they 
labor  who  build  it."  But  when  the  structure  is  completed  the 
church  orders  it  to  be  blest  before  using  it  for  the  holy  sacrifice 
and  the  giving  of  communion  ;  and  as  these  are  functions  of  so 
great  excellence  no  priest  may  perform  this  rite  of  blessing  a 
church  without  permission  from  the  bishop. 

We  will  not  give  a  detailed  account  and  explanation  of  the 
ceremonies  of  this  function,  which  can  easily  be  understood  ;  we 
will  merely  remark  that  a  special  blessing  is  pronounced  upon 
the  altar  of  the  Sacrifice,  and  that  the  day  of  the  opening  of  a 
church  is  for  a  Catholic  congregation  a  day  of  very  great  joy. 
They  know  that  "  this  is  now  the  house  of  God  and  the  gate  of 
heaven." 

"  Although  the  church  has  been  blessed  by  a  priest,  it  still 
ought  to  be  consecrated  by  a  bishop."  (')  Such  is  the  rule  of 
the  ritual. 

The  last  rite  of  consecrating  a  church  can  be  performed  but 
seldom  in  our  country,  but  should  not  be  neglected  when  cir- 
cumstances permit  to  perform  it. 

By  consecration  we  understand  the  solemn  dedication  of  any 
person  or  thing  to  the  service  of  God.  The  benediction  of  a 
church  consists  in  prayers  and  simple  ceremonies.  The  con. 
secration  of  a  church  belongs  to  a  bishop  alone.  The  holy 
chrism  and  oil  of  Catechumens  are  used  in  the  performing  of 
this  rite,  and  through  its  consecration  the  building  is  set  apart 
for  ever  as  the  house  of  God.  The  rite  of  consecration  of 
churches  is  one  of  the  most  solemn  and  impressive  of  our  wor- 
ship, and  rightly  so,  when  we  remember  the  sacrifice  and  the 
banquet  of  the  Eucharist.   A  remarkable  ceremony  which  belongs 

(')  Roman  Ritual. 


92  THE  WORSHIP  INSTITUTED  I5Y  JESUS  CHRIST. 

to  this  riii' — consists  in  the  exposition  of  relics  of  martyrs,  which 
arc  venerated  on  the  evening  preceding  the  function.  These 
relics  at  a  given  time  are  carried  in  solemn  procession  within 
the  church  and  enclosed  in  the  stone  or  marble  slab  which 
covers  the  altar.  Those  who  have  desired  the  church  to  be 
consecrated  and  the  consecrating  prelate  are  directed  to  fast  on 
the  eve  of  the  celebration.  Among  other  ceremonies  of  this 
rite  twelve  crosses  are  to  be  painted  upon  or  cut  in  the  stone  of 
the  wall  interiorly,  and  tbese  are  anointed  with  chrism.  To 
have  a  chinch  consecrated  is  considered  as  a  great  privilege,  and 
therefore  the  anniversary  of  the  event  must  be  commemorated 
every  year  by  the  recitation  of  a  special  office  and  the  celebra- 
tion of  the  Mass  of  the  Dedication. 

Section  2.     the  furniture  oe  the  banquet  hall. 

The  Roman  ritual  directs  that  the  proper  place  to  administer 
the  sacrament  of  baptism  is  the  parish  church,  whereinto  there 
should  be  a  baptismal  font,  or  if  not,  that  a  baptistery  should 
be  erected  near  the  church.  There  should  be  at  the  church  door 
another  font  containing  holy  water.  BO  that  by  using  it  properly. 
the  worshipper  may  be  prepared  to  spend  devoutly  the  time  oi 
his  presence  within  the  same  edifice.  One  or  more  confessionals 
should  also  exist  in  every  parish  church  and  be  located  in  a  con- 
spicuous place  of  the  sacred  building.  The  part  of  the  building 
however  toward  which  centers  the  attention  of  all  the  worship- 
pers is  the  sanctuary  or  chancel,  and  the  altar  on  which  is  offered 

the  sacrifice.  The  alter  slab  containing  relics  of  mart  \  rs,  Bhould 
be  covered  with  three  linen  cloths,  of  which  the  top  one  Bhould 
lie  long  enough  to  hang  on  both  extremities  of  the  altar  so  as  to 
almosl  touch  the  ground,  and  these  must   have  previously  been 

blessed  DJ   a  bishop  or  a  priest  dulj  authorized.      For  low  Ma- 


A    HISTORY   OF  THE   WORSHIP   OF  GOD.  93 

a  cross  and  two  candlesticks  with  lighted  tapers,  do  suffice,  bul 
for  high  Masses  six  arc  requisite.  Not  only  should  the  altar  stone 
be  Consecrated,  but  also  the  chalice  destined  to  contain  t  lie  blood 
of  our  Lord,  and  the  paten,  or  round  silver  plate,  on  which  the 
Sacred  Host  is  deposited  during  part  of  the  Mass. 

All  Catholics  know  that  the  shrine  whereinto  is  kept  the 
Holy  Eucharist  is  named  the  tabernacle.  Every  parish  church 
should  be  supplied  with  a  tabernacle  placed  on  the  high  altar, 
or  rather  on  a  side  altar,  when  there  is  more  than  one  in  the 
church,  and  before  this  tabernacle  there  ought  to  be  at  least  one 
lamp  burning  night  and  day.  The  tabernacle  itself  should  be 
properly  adorned  interiorly,  and  covered  exteriorly  with  a  suita- 
ble canopy.  As  to  the  pyx  or  ciborivm,  it  ought  to  be  made  of 
solid,  becoming  material,  well  closed  up  with  its  cover  and  pro- 
tected by  a  veil  or  pallium. 

Has  it  not  occurred  to  you,  dear  reader,  to  remark,  how  ap- 
propriately the  church  has  given  the  name  of  tabernacle  to  the 
shrine  which  shelters  our  Divine  Lord  ?  In  the  ark  built  by 
Moses  there  were  the  two  tables  of  stone,  and  a  pot  of  the  manna 
of  the  desert.  This  sacred  memorial  of  the  covenant  of  God 
with  Israel  was  kept  in  the  edifice  erected  by  Solomon  as  the  one 
place  of  worship  for  the  whole  people  of  God,  but  our  tabernacles 
containing  the  heavenly  bread,  are  to  be  found  in  almost  every 
part  of  the  world,  and  from  each  of  them  conies  out  the  sweet 
invitation:  "Come  to  Me.  The  bread  which  I  will  give  is  My 
flesh  for  the  life  of  the  world.'" 

Section  3.    the  communion    table    and   the    rite   fob 

GIVING    COMMUNION. 

There  is  in  every  church  a  conspicuous  object  which  is  dear 
to  all  true  Catholics.     It  is  the  communion  table.      It  has  not 


94  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

however  the  shape  of  a  common  table  :  it  is  too  low  and  narrow 
for  this,  and  is  so  constructed  that  no  chairs  can  be  placed 
around  it.  To  this  table  you  are  invited,  not  to  sit,  but  to  kneel 
down,  and  your  feelings  as  well  as  your  reason  invite  you  to  take 
here  the  posture  of  a  poor  beggar  when  you  have  come  to  it. 

The  communicant  was  present  in  the  church  at  the  moment 
of  the  Consecration,  and  ever  since  that  moment  he  has  been 
occupied  in  adoring  Jesus  Christ  present  on  the  altar.  The 
priest  also  has  since  that  moment  been  absorbed  in  acts  of  sil- 
ent prayer  and  adoration;  but  of  a  sudden  he  breaks  his  long 
silence  and  is  heard  to  recite  aloud  the  Lord's  prayer.  He  who 
taught  this  prayer  to  the  church  is  there  present  on  the  altar, 
and  Himself  with  the  priest  who  represents  Him,  seem  to  invite 
the  assistants  to  say  with  Him,  "Our  Father  who  art  in  heaven, 
etc.,  give  us  this  day  our  daily  bread."'  The  request  of  the 
devout  faithful  will  soon  be  granted.  "The  bread  of  heaven" 
will  soon  be  given  to  him;  but  it  is  meet  that  he  should  now 
address  more  fervent  prayers  to  Cod.  The  priest  invites  him 
to  do  this  by  saying,  "Deliver  us,  we  beseech  Thee  0  Lord, 
from  all  evils,  past,  present  and  to  come;  and  by  the  interces- 
sion of  blessed  and  glorious  Mary,  ever  virgin,  mother  of  God, 
together  with  Thy  blessed  apostles,  Peter  and  Paul  and  Andrew, 
and  all  the  saints,  graciously  give  peace  in  onr  days,  that  aided 
by  the  help  of  Thy  mercy,  we  may  be  always  free  from  sin.  and 
secure  from  all  disturbance.*'  (') 

As  the  time  of  communion  draws  nearer  (he  warnings  id' the 
priests  become  more  Frequent  and  pressing. 

"Mi ;iy  the  peace  of  the  Lord  be  always  with  you."  Imme- 
diately after  this  prayer  of  the  priest  tor  the  people,  he  says 
aloud  the  Agnus  l><i.  "Lamb  of  Sod  who  takes!  awa\  the  Bins 

of    the    world,    have    mriv\     mi    us.        Lamb    of   Cod    who    tak- 
(')  ( !anon  of  I  he  Haas. 


A    HISTORY   ON    THE   WORSHIP   OF   GOD.  95 

est  away  the  sine  of  the  world  have  mere]  on  as.  Lamb  of  God 
who  takest  away  the  sins  of  the  world,  give  us  peace.'' 

When  the  prieBt  says  Mass  he  must  communicate  himself 
first  and  then  give  communion  to  the  faithful.  The  time  of 
solemn  silence  which  precedes  the  communion  of  the  priest,  his 
action  of  striking  his  breast  with  the  words,  "0  Lord  I  am  not 
worthy,  etc.,'*  are  well  calculated  to  inspire  the  assistants,  but 
especially  the  communicants,  with  sentiments  of  confidence  and 
compunction,  but  let  us  here  consider  the  rite  laid  down  by  the 
church  for  communicating  the  faithful. 

lie  who  serves  the  Mass,  who  through  the  whole  of  the  sac- 
red action,  represents  the  assistants,  now  raises  his  voice  ami 
says  in  their  name  the  Confiteor.  Approach  now,  you  the 
beloved  of  Jesus  Christ,  kneel  down  at  the  sacred  table  but 
entertain  in  your  soul  the  sentiments  of  compunction,  the 
fervent  prayers  so  well  expressed  in  your  behalf  by  the  acolythe. 
The  priest  who  holds  the  place  of  the  God  of  mercy  has  heard 
your  supplication. 

To  you  in  an  especial  manner,  to  you  who  desire  to  receive 
the  IIolv  Sacrament.  He  says,  ''May  Almighty  God  have  mercy 
upon  you,  and  forgive  you  your  sins,  and  bring  you  unto  life 
everlasting,  amen.'"  Your  request  for  spiritual  help  has  been 
humble  and  fervent.  -'May  the  Almighty  and  merciful 
Lord,  grant  you  your  pardon  -|-  absolution  ~\-  and  remission  -f- 
of  your  sins.  Amen."  Blessings  of  this  kind  pronounced  at 
the  sacred  altar  by  the  anointed  of  God,  never  fail  to  have  an 
effect.  They  inspire  the  communicant  with  peaceful  confi- 
dence; let  him  however  remain  on  his  knees  and  continue  to 
attend  to  the  acts  and  words  of  the  Liturgy.  Elevating  a  con- 
secrated particle,  tinned  towards  the  people,  the  priest  says. 
"Behold  the  Lamb  of  God,  behold  Him  who  taketh  away  the 
sins  of  the  world,"  and  then  three  times,  ''Lord  lam  not  worthy 


96  THE  WORSHir  INSTITUTED  BY  JESUS  CHRIST. 

that  Thou  Bhouldst  enter  under  my  roof,  but  only  Bay  the  word, 
and  my  soul  shall  be  healed.'"  Descending  the  steps  of  the 
altar  to  the  communicants,  he  administers  the  Holy  Commun- 
ion, saying  to  each,  "The  body  of  our  Lord  Jesus  Christ  pre- 
serve thy  soul  unto  life  everlasting," 


CHAPTER  X. 

THE   MEN    INVITED   TO   THE    BANQUET. 

Section  l.     all  are  invited. 

In  the  parable  of  "a  certain  man  who  made  a  great  supper," 
we  read  that  many  were  invited  by  him  to  come  and  partake  of 
it;  that  he  desired  his  house  to  be  filled  with  guests.  Under  the 
.Jewish  law  there  were  many  who  without  their  fault  were  depriv- 
ed of  the  honor  to  partake  of  the  Sacrifice  offered  to  the  true 
God.  But  when  our  Lord  Jesus  Christ,  foretold  of  the  mira- 
culous bread  which  he  was  to  give  to  His  church,  He  said,  "My 
flesh  is  meat  indeed  and  my  blood  is  drink  indeed,"  and  when 
He  instituted  the  Sacrifice  and  Sacrament,  He  Milled  it  to  be 
offered  and  received  under  the  appearance  of  bread  and  wine  to 
signify  that  as  all  men  are  in  need  of  material  bread  in  order  to 
sustain  the  life  of  the  body,  so  all  men  must  partake  of  the 
heavenly  bread  in  order  to  live  like  children  of  God,  with  the 
life  of  His  Son.  The  Saviour  did  more  than  invite.  He  com- 
manded all  to  approach  the  table  which  He  has  prepared.  "Un- 
less you  eat  the  fiesh  of  the  Son  of  man,  and  drink  His  blood, 
you  shall  not  have  life  in  you." 

The  banquet  is  indeed  prepared  for  the  children  of  Jesu  s 
Christ  only;  the  man  who  is  not  baptized  may  not  partake  of  it; 


A    HISTORY    OF   THE   WORSHIP   OF  GOD.  97 

but  to  ;ill  those  who  belong  to  her  by  baptism  the  church  says, 
'Come!  She  says  it  to  the  child,  as  soon  us  he  is  of  age  bo  dis- 
cern the  body  of  Jesus  Christ.  She  says  it  to  the  black  as  well 
as  to  the  white  man;  she  sends  the  invitation  to  the  rich,  but 
particularly  to  the  poor;  nay,  she  invites  sinners,  urging  them 
on  to  repent  and  then  cast  themselves  lovingly  in  the  arms  of  a 
Pather.  None  are  kept  away  from  the  banquet  save  those  who 
will  not  serve  their  Creator.  The  discipline  of  the  church, 
grounded  as  it  is  upon  the  will  of  God,  is  well  known  to  you, 
dear  reader;  hence  there  is  sorrow  in  a  family  when  one  of  its 
members  stays  from  communion,  and  there  is  great  rejoicing 
when  a  prodigal  son  is  seen  at  the  table  of  His  Father  after  a 
long  absence.  But  Oh!  how  admirable  the  worship  of  Mother 
Church,  who  sees  all  her  devout  children  glorifying  their  God 
through  the  sacrifice, 'and  uniting  themselves  so  intimately  to 
Jesus  Christ  through  holy  communion,  week  after  week  through 
the  whole  time  of  their  life! 

Section    2.     how    often    should    the    faithful  receive 


COMMUNION  i 

To  this  question  the  church  answers,  by  directing  the  pas- 
tors to  remind  their  people  that  they  are  obliged  to  go  to  com- 
munion under  pain  of  excommunication  at  least  once  in  the  year 
at  Easter  or  thereabout.  Need  we  remark  to  our  readers  how  ad- 
mirable is  this  discipliue  of  the  church,  and  how  it  contributes 
to  promote  the  worship  of  God?  The  paschal  communion  must 
be  preceded  by  confession.  It  is  received  at  the  end  of  the 
Lenten  season,  during  which  time  the  soul  of  the  communicant 
has  been  penetrated  with  sentiments  of  conpunction  through 
fasting  abstinence  and  meditation  upon  the  sufferings  of  Christ. 

7tt 


98  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

Paschal  Communion  is  received  at  the  very  time  of  the  year 
when  our  Lord  instituted  it,  and  this  commemoration  of  the 
time  when  He  poured  out  upon  us  the  riches  of  His  mercy  can- 
not hut  be  but  most  pleasing  to  Him.  Paschal  Communion  is 
also  received  in  the  spring  of  the  year,  when  temptations  are 
stronger  and  bad  examples  more  frequent. 

The  pastor  is  directed  by  the  church  to  exhort  his  people  to 
receive  the  Holy  Eucharist  very  frequently,  but  particularly  on 
the  occurrence  of  great  solemnities. 

All  the  solemnities  of  the  church  may  be  said  to  be  solemni- 
ties of  the  Son  of  God,  our  Lord  Jesus  Christ;  for  the  Blessed 
Virgin  and  all  the  saints  have  conquered  heaven  through  His 
grace.  He  is  the  king  of  the  apostles,  of  the  martyrs,  of  the 
virgins,  of  the  confessors  and  of  all  the  saints.  Many  are  the 
mysteries  of  His  life  that  are  commemorated  through  the  year: 
but  whatever  may  be  the  virtue  that  wre  admire  in  Himself  or 
His  saints,  it  is  from  Him  alone  that  we  can  obtain  it.  He  in- 
deed is  not  only  the  crown  but  the  life  of  all  the  saints.  When 
we  receive  holy  communion  our  Saviour  makes  us  partakers  of 
the  spirit  of  Himself  and  of  all  His  saints.  It  is  well,  therefore, 
that  we  are  directed  by  our  pastors  to  receive  communion  on 
the  recurrence  of  great  solemnities. 

The  pastor  is  directed  to  exhort  his  people  to  receive  com- 
munion frequently.  Because  it  is  our  daily  bread.  Such  was 
the  intention  of  the  Saviour;  and  the  early  Christians,  as  also 
in  our  days,  devout  souls,  were  as  anxious  to  receive  it  as  were 
the  Israelites  to  gather  up  the  manna,  which  fell  every  morn- 
ing around  their  tents.  Owing  to  this  practice  of  frequent 
or  daily  communion  which  exists  in  the  Church  of  God,  He  at 
every  moment  of  time  receives  innumerable  acts  of  adoration 
of  thanksgivings  and  love  which  compensate  f«»r  the  criminal 
neglect  of  those  who  do  not  worship  their  God. 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  99 

The  church  has  not  neglected  to  make  rules  regarding  the 
various  circumstances  in  the  lives  of  her  children  on  which  they 
are  to  receive  communion. 

As  soon  as  the  child  has  reached  the  age  at  which  he  can 
discern  the  body  of  Jesus  Christ,  he  ought  to  be  prepared  worth- 
ily to  receive  the  Holy  Eucharist.  "  Suffer  the  little  children 
to  come  to  me."  At  this  time  of  their  life  when  they  are  more 
exposed  to  the  contagion  of  bad  examples,  they  have  need  of  this 
divine  food,  and  it  is  cruelty  for  parents  or  pastors  to  neglect  to 
prepare  them  to  receive  it. 

The  first  communion  of  a  child  is  an  action  of  so  great  im- 
portance that  our  third  plenary  council  of  Baltimore  has  decreed 
that  pastors  should  prepare  their  children  for  it  during  at  least 
six  weeks.  Many  Christian  parents,  (  we  thank  God  for  it.)  un- 
derstand the  importance  of  this  action.  Often  we  have  heard 
them  recommend  their  children  to  the  prayers  of  friends  that 
they  may  make  a  good  first  communion,  or  they  send  them  from 
home  to  some  devout  religious  men  or  women  who  may  give  them 
the  proper  instructions  regarding  the  holiness  and  dignity  of  the 
Sacrament. 

Who  has  seen  outside  of  the  Catholic  church,  anything  to 
approach  the  beauty  of  a  general  first  communion  ?  It  is  a  day 
of  joy  for  the  child,  it  is  a  day  of  joy  for  its  Christian  parents, 
it  is  a  day  more  memorable  than  the  day  of  a  marriage.  For 
the  child  has  in  his  first  communion  become  united,  most  inti- 
mately united  with  Him  "Whose  beauty  the  sun  and  moon 
admire."  (') 

The  day  shall  come  when   the  child  having  now  become  a 
man   or   a   woman,    will   desire  to  take   for   itself   a   consort. 
Jesus    Christ   performed   His   first   miracle  at  the  wedding  of 
Cana,  changing  water  into  wine  as  a  figure  of  this  other  institu- 
te   Words  of  St.  Agnes. 


100  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

tion  on  the  eve  of  His  death  when  he  changed  bread  and  wine 
into  His  body  and  blood.  Holy  church  could  not  forget  the 
real  presence  on  the  occasion  of  the  marriage  of  her  children.  She 
bids  them  as  a  fit  preparation  for  marriage  to  confess  their  sins 
carefully,  to  receive  piously  the  Holy  Eucharist  and  receive  the 
priest's  blessing  during  the  nuptial  Mass. 

You  have  undoubtedly,  dear  reader,  often  witnessed  the  cere- 
mony of  a  Catholic  marriage,  and  seen  the  husband  and  wife 
alter  the  marriage  proper,  standing  or  kneeling  modestly  in 
front  of  the  sacred  altar.  The  rite  itself  is  very  admirable, 
and  worthy  of  Him  who  established  the  church  ;  the  words 
also  well  suited  to  the  ceremonies. 

"  No  act  of  religion  will  draw  greater  blessings  upon  the  future 
life  of  a  married  couple  than  the  celebration  of  the  Holy  Sacri- 
fice of  the  Mass  during  the  nuptials,  says  a  writer  in  the  Sacred 
Heart  Review.  You  do  not  know  the  difficulties  you  will  have 
to  encounter.  Your  mutual  love  makes  you  blind  to  the  self- 
sacrifice  which  a  common  life  will  require  of  you,  and  you  stand 
in  need  of  the  full  help  of  sacramental  grace.  A  good  confes- 
sion is  a  prerequisite  for  the  reception  of  the  sacrament  of  mar- 
riage; Holy  Communion  will  prepare  your  soul  for  a  reception 
of  the  true  love  which  must  guide  your  earthly  affections  by  the 
supernatural  love  of  Christ  for  His  church.  Nor  can  you  afford 
to  go  without  the  wise  counsels  and  blessings  which  the  Catho- 
lic  church,  like  a  true  mother,  shower?  upon  the  heads  of  her 
children.  1  )id  you  ever  hear  the  solemn  words?  Did  you  ever 
realize  their  deep  meaning  and  the  holy  affection  which  inspired 
them?  Listen,  then,  to  the  prayer  said  over  you  by  the  prie.-t 
during  the  offering  of  tin;  nuptial  Mass,  for  your  temporal  and 
eternal  welfare: 

"0  God,  who  by  the  might  of  Thy  power,  didst  make  all 
things  out  of  nothing;   Who,  when  the  foundation  of  the  world 


A   HISTORY   OF   THE   WORSHir   OF   GOD.  101 

was  laid,  ami  man  was  made  in  the  image  of  God,  didst  bo  ordain 
the  inseparable  aid  of  woman,  as  to  give  her  body  its  origin 
from  that  of  man;  teaching  thereby  that  what  has  pleased  Thee 
to  fashion  out  of  one  could  never  be  lawfully  put  asunder.  0 
God,  Who  hast  consecrated  wedlock  to  so  excellent  a  mystery, 
that  in  the  marriage  covenant  Thou  wouldst  foreshow  the  mys- 
terious union  of  Christ  with  His  church:  0  God,  by  Whom 
woman  is  joined  to  man,  and  that  union,  established  in  the 
beginning,  is  gifted  with  a  blessing  which  alone  was  not  taken 
away,  either  in  punishment  of  original  sin,  or  by  the  sentence 
of  the  flood,  look  graciously  down  upon  this  Thy  handmaid, 
now  about  to  be  joined  in  marriage,  who  heartily  desires  to  be 
strengthened  by  Thy  protection:  may  it  be  to  her  a  yoke  of  love 
and  peace;  faithful  and  chaste  may  she  marry  in  Christ,  and  be 
a  follower  of  holy  matrons;  may  she  be  pleasing  to  her  husband 
like  Rachel,  wise  like  Rebecca,  long  lived  and  faithful  like 
Sarah.  In  none  of  her  deeds  may  that  first  author  of  trans- 
gression have  any  share;  may  she  abide  firmly  knit  unto  the 
faith  and  the  commandments;  joined  in  one  union,  may  she 
remain  constant  thereto;  may  she  fortify  her  weakness  by  the 
strength  of  chastened  life:  in  shamefacedness  be  brave,  in  mod- 
esty worthy  of  respect,  in  heavenly  doctrines  learned;  may  she 
be  fruitful  in  offspring:  may  she  be  approved  and  blameless, 
and  attain  unto  the  rest  of  the  blessed,  and  unto  the  heavenly 
kingdom,  that  they  both  see  their  children's  children  unto  the 
third  and  fourth  generation,  and  arrive  at  a  happy  old  age. 
Through  the  love  of  our  Lord  Jesus  Christ.  Amen." 

After  the  Benedicamas  Domino  of  the  nuptial  Mass  the 
priest  turns  towards  the  bridegroom  and  the  bride  and  says  . 

"  May  the  God  of  Abraham,  the  God  of  Isaac,  and  the  God 
of  Jacob  be  with  you,  and  may  He  fulfil  his  blessing  upon  you, 
that  you  may  see  your  children's  children  unto  the  third  a 


102  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

fourth  generation,  and  may  afterwards  have  everlasting  life, 
without  end  by  the  help  of  our  Lord  Jesus  Christ,  who  with  the 
Father  and  the  Holy  Ghost,  liveth  and  reigneth  God,  world  with- 
out end,  Amen/' 

The  Blessed  Sacrament  is  indeed  the  bread  of  life,  of  which 
every  good  Christian  frequently  partakes  during  health,  but 
when  the  soul  is  about  to  pass  away  from  the  body,  there  arises 
a  new  and  peculiar  obligation  to  receive  it.  So  urgent  indeed 
is  this  obligation,  that  the  church  dispenses  with  her  rule  in  be- 
half of  those  who  are  dangerously  sick,  and  allows  them  to  com- 
municate after  having  broken  their  fast. 

The  rite  of  giving  the  viaticum  to  the  sick  is  nearly  the  same 
as  the  rite  of  giving  communion  outside  of  Mass  in  a  church. 
We  will  simply  notice  that  the  priest  on  entering  the  sick  per- 
son's room  with  the  Blessed  Sacrament  says  : 

"  Peace  be  unto  this  house.  The  confiteor  is  recited  as 
usual  and  is  followed  by  the  blessing  of  the  priest,  but  the  form 
of  words  pronounced  by  him  when  giving  the  sacrament  is  :  Re- 
ceive brother  the  Viaticum  of  the  Body  of  our  Lord  Jesus  Christ. 
May  He  preserve  thee  from  the  wicked  enemy,  and  bring  thee 
unto  life  everlasting:  Amen."  The  following  prayer  is  then 
recited: 

"  Let  us  pray,  0  Holy  Lord,  Father  Almighty,  Eternal  God, 
we  earnestly  beseech  Thee,  that  the  most  Sacred  Body  of  our 
Lord  Jesus  Christ,  Thy  Son,  which  our  brother  has  now  re- 
ceived, may  be  to  him  an  eternal  remedy  both  of  body  and  soul. 
\\'li<>  liveth  and  reigneth  with  Thee,  in  the  unity  of  the  Holy 
Ghost,  one  God,  world  without  end.  Amen." 


a  history  of  the  worship  of  god.  103 

Section  3.     preparation   for  communion. — discipline  of 

the  church. 

Catholics  scarcely  need  to  be  reminded  that  they  must  pre- 
pare themselves  for  communion.  They  know  that  if  they  had 
the  purity  of  an  angel,  or  the  sanctity  of  St.  John  the  Baptist, 
they  would  he  unworthy  to  receive  or  to  handle  this  sacrament, 
and  they  remember  the  words  of  the  Great  Apostle  : 

••  For  as  often  as  you  shall  eat  this  bread,  and  drink  the 
chalice,  you  shall  shew  the  death  of  the  Lord,  until  he  come. 

Therefore  whosoever  shall  eat  this  bread,  or  drink  the  chalice 
of  the  Lord  unworthily,  shall  be  guilty  of  the  body  and  of  the 
blood  of  the  Lord. 

But  let  a  man  prove  himself :  and  so  let  him  eat  of  that 
bread,  and  drink  of  the  chalice. 

For  he  that  eateth  and  drinketh  unworthily,  eateth  and 
drinketh  judgment  to  himself,  not  discerning  the  body  of  the 
Lord. 

Therefore  are  there  many  infirm  and  weak  among  you,  and 
many  sleep. 

But  if  we  should  judge  ourselves,  we  would  not  be  judged." 

In  the  following  directions  given  by  the  church  to  the 
pastor,  we  find  the  manner  to  prepare  ourselves  for  Holy  Com- 
munion : 

He  shall  therefore  frequently  teach  the  people  how  to  pre- 
pare for  the  reception  of  this  Divine  Sacrament  with  deep  re- 
ligious feeling  and  piety  and  a  humble  bearing,  and  instruct 
them  to  go  to  confession  first,  to  remain  fasting  at  least  from 
midnight,  and  to  humbly  adore  the  Blessed  Sacrament  on  both 
knees  and  receive  it  with  reverence.  (') 

Whoever  has  watched  Catholics  whilst  they  prepare  them- 
selves for  confession,  must  have   been  impressed  with   their  de- 

(')  Roman  Ritual. 


104  THE  WORSHir  INSTITUTED  BY  JESUS  CHRIST. 

vont  appearance,  and  said  to  himself  that  their  worship  <>f  God 
was  one  in  spirit  and  in  truth.  I  see  them  on  their  knees,  read- 
ing with  attention  their  prayer  book,  waiting  sometimes  for 
hours  before  they  can  get  a  chance  to  go  to  their  confession. 
What  is  the  snbjeet  of  their  attentive  meditation?  They  are 
going  over  the  commandments  of  God  and  of  the  church,  recall- 
ing to  mind  tlie  obligations  of  their  state  of  life,  examining  in 
what  points  they  may  have  offended  against  the  will  of  their 
Creator,  begging  pardon  of  Him,  firmly  purposing  never  more 
to  offend  Him.  Would  to  God  that  all  men  would  imitate 
them.  How  eazy  it  would  then  be  for  superiors  to  govern,  for 
inferiors  to  obey!  The  Catholic,  however,  does  more  than  ex- 
amine his  conscience,  he  confesses  to  the  priest  his  transgres- 
sions, nay,  his  deliberate  sinful  thoughts  and  desires,  and  the 
priest  absolves  him  in  the  name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  You  have  often  experienced,  dear  Catholic 
reader,  how  great  the  peace  the  interior  joy  which  follows  abso- 
lution received  in  the  confessional.  As  for  us,  knowing  partly 
as  we  do,  the  beauty  of  the  soul  which  is  duly  prepared  for  the 
banquet,  we  would  fain  exclaim  : 

These  who  are  clothed  in  white  are  they  who  have  washed 
their  robes  and  have  made  them  white  in  the  blood  of  the  lamb. 
Surely  they  whose  sins  were  cleansed  in  the  blood  of  Christ 
must  be  well  prepared  to  receive  Him.  Need  we  draw  your 
attention  to  the  fast  to  be  observed  before  communion,  to  the 
humble  bearing,  to  the  adoration  on  bended  knees;-'  oh  bow 
well  does  the  church  know  how  to  adore  Jesus  Christ  in  His 
1 1 < •  1  \  Sacrament,  aztd  through  Him  to  sanctif]  Boule  and  make 
them  to  worship  the  Almighty  in  a  manner  truly  worthy  of 
Him! 


a  history  of  tite  worshif  of  god.  1 « >~> 

Section  1.     after  the  banquet. 

Gratitude,  thanksgiving  to  our  Lord  Jesus  Christ  are  abso- 
lutely due  to  Him  after  receiving  His  unspeakable  gift.  We 
love  to  quote  the  directions  of  the  church  : 

"Communicants  ought  also  to  be  instructed  not  to  leave  the 
church  immediately  after  receiving  Holy  Communion,  nor  to 
converse  nor  gaze  around;  neither  ought  they  to  spit,  nor  im- 
mediately recite  prayers  out  of  a  book,  lest  the  sacred  species 
fall  from  their  mouth;  they  ought  rather,  with  proper  devotion, 
to  remain  a  short  time  in  mental  prayer,  thanking  God  for  this 
singular  favor  conferred  upon  them,  and  also  for  the  Passion  of 
Christ  in  commemoration  of  which  this  mystery  is  celebrated 
and  received."  (') 

But  what  are  the  effects  of  receiving  communion  and  of 
hearing  Mass?  Peace  is  the  blessing  which  the  priest  so  fre- 
quently prays  for,  and  wishes  to  the  assistants  during  the  Sac- 
rifice.  The  good  Christian  returns  from  Mass,  a  better  friend 
of  God.  having  forgiven  his  enemies,  having  resolved  and  re- 
ceived grace  to  conquer  himself.  He  has  peace  with  God,  with 
his  neighbour,  with  himself.  You  remember,  dear  reader,  the 
earnest  recommendations  to  charity  which  He  gave  His  apostles 
on  the  eve  of  His  death,  who  had  come  to  bring  fire  into  the 
world.  You  remember  His  oft  repeated  words,  "Love  one 
another."  Peace  and  charity  reign  in  congregations  where 
Mass  is  heard  by  all,  where  all  receive  the  God  of  Charity.  So 
it  was  amongst  the  immediate  disciples  of  our  Lord. 

"And  they  were  persevering  in  the  doctrine  of  the  apostles, 
and  in  the  communication  of  the  breaking  of  bread,  and  in 
prayers. 

And  fear  came  upon  every   soul:    many    wonders  also  and 

(l)  Roman  Ritual. 


106  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

signs  were  done  by  the  apostles  in  Jerusalem,  and  there  was 
great  fear  in  all. 

And  all  they  that  believed,  were  together,  and  had  all  things 
common. 

Their  possessions  and  goods  they  sold,  and  divided  them  to 
all,  according  as  every  one  had  need. 

And  continuing  daily  with  one  accord  in  the  temple,  and 
breaking  bread  from  house  to  house,  they  took  their  meat  with 
gladness,  and  simplicity  of  heart. 

Praising  God  and  having  favour  with  all  the  people.  And 
the  Lord  increased  daily  together  such  as  should  be  saved.'' 

There  is  another  effect  of  Holy  Communion  and  of  the  prac- 
tice of  hearing  Mass.  The  more  frequently  we  approach  the 
altar,  the  more  we  admire  the  beauty  of  His  house.  The  more 
we  feel  inclined  to  devote  our  whole  life  to  His  service. 


CHAPTER  XI. 

THE    PRIEST. 

Section  1.     there  must  re  a  visible  sacrificei;.  SUCCESSOR 

OF  THE  APOSTLES. 

In  a  former  chapter  we  demonstrated  that  Jesus  Christ  Him- 
self is  the  Priest,  as  He  is  the  Victim  of  the  Sacrifice.  His 
action  however  is  invisible;  but  the  church  is  a  visible  body, 
founded  for  the  benefit  of  visible  corporeal  beings,  ami  He  there- 
fore willed  that  men  and  not  angels,  should  represent  Him  at 
tin-  altar.  The  first  sarrilicrrs  whom  lie  ordained  were  the 
twelve  apostles,  and  to  these  lie  gave  the  priestly  character 
when  He  said  to   them  at  the  last  supper:  "  Do  this  in  com- 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  107 

memoration  of  Me."  Be  hud  previously  called  them  by  name 
and  instructed  them  publicly  and  privately  for  the  space  of 
three  years.  He  had  given  them  power  not  only  to  consecrate 
and  distribute  communion  to  others,  but  He  had  also  commis- 
sioned them  to  teach  all  men  the  doctrine  which  they  were  to 
believe,  the  laws  which  they  were  to  obey,  the*  practices  which 
they  were  to  observe  in  order  to  worthily  worship  the  Creator. 

The  Eucharist  is  the  bread  of  the  children.  The  apostles 
therefore  baptised  and  instructed  the  Catecuhmens  before  giving 
to  them  the  bread  of  life,  and  when  after  baptism  these  had 
fallen  into  sin  they  directed  them  to  repent  and  confess  their 
transgressions,  or  in  other  words  to  prove  themselves,  before 
receiving  anew  the  body  and  blood  of  Jesus  Christ,  lest  they 
might  receive  it  unworthily. 

The  priest  in  our  days  must  also  be  one  chosen  of  God,  for 
"no  one  takes  honor  unto  himself."  If  he  intruded  himself 
into  the  sanctuary  he  would  be  a  thief,  a  robber,  a  criminal  de- 
serving of  the  terrible  punishment  of  Core,  Dathan  and  Abiron. 
The  priest  must  have  a  mission  from  God  ;  He  must  have  re- 
ceived of  Him  a  sacred  character,  which  entitles  Him  to  stand 
between  God  and  men  and  to  offer  sacrifice  for  them.  What 
need  has  mankind  of  the  ministry  of  a  man  whom  God  has  not 
called,  who  knows  not  what  to  teach,  nor  how  to  baptise,  who 
has  no  power  to  reconcile  sinners,  nor  to  offer  to  the  holy 
Trinity  the  great  Sacrifice  of  Calvary  ?  But  in  the  Catholic 
church  he  knows  himself  to  be  called  of  God,  who  is  approved 
by  the  successor  of  Peter.  He  knows  and  feels  that  he  is  a 
priest  when  a  bishop  in  communion  with  the  pope  has  imposed 
his  hands  upon  him.  He  knows  that  he  has  power  to  absolve 
penitents,  to  administer  the  sacraments,  to  preside  at  or  help  in 
the  worship  of  God,  when  he  is  assigned  a  field  of  labors  by  his 
bishop. 


108  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

Section  2.     now  the  church  prepares  the  candidate  for 

THE   PRIESTHOOD. 

See  how  carefully  the  church  prepares  the  candidates  for  the 
holy  ministry.  The  doors  of  the  sanctuary  are  closed  against 
him  if  he  has  led  a  bad  life,  unless  he  has  made  up  for  it  by  a 
sincere  penance  of  long  duration.  In  order  to  qualify  him  to  be 
a  proper  preacher  of  the  word  of  God  he  has  to  study  from 
twelve  to  eighteen  years,  for  how  could  he  otherwise  be  fit  to 
teach  the  doctrine  of  Christ  and  to  administer  the  sacraments  ? 
During  his  long  time  of  study  he  must  make  himself  particu- 
larly well  acquainted  with  all  the  rites  and  ceremonies  of  the 
church,  but  particularly  with  everything  connected  with  the 
sacrifice.  Learning  will  not  suffice  to  make  a  good  priest.  He 
must  aim  at  becoming  more  pleasing  to  God  from  day  to  day, 
by  a  greater  devotion  toward  the  passion  of  Jesus  Christ  and  the 
sacrament  of  the  Eucharist.  In  her  anxiety  for  the  sanctity  of 
her  priests,  the  church  has  removed  the  obstacles  to  its  attain- 
ment and  continuance  by  ordaining  that  his  life  shall  be  a  life 
of  perpetual  chastity.  He  must  be  a  man  of  God,  not  the  man 
of  a  wife,  not  a  merchant,  a  man  of  the  world.  But  as  the 
observation  of  these  laws  is  fraught  with  difficulties,  considering 
human  frailty,  the  candidate  for  the  priesthood  can  not  take  on 
himself  those  obligations  until  he  has  attained  his  twenty-second 
year,  and  lived  up  to  this  time  in  such  a  manner  as  to  give  good 
hope  for  his  perseverance.  The  candidate  must  be  entirely  free 
when  he  takes  upon  himself  the  obligation  of  perpetual  celibacy 
and  of  reciting  the  holy  office. 

The  church,  however,  provides  him  with  all  the  help  that  he 
needs  to  lead  a  priestly  life.  Her  sacrament  of  order  will  confer 
upon  him  not  the  sacred  character  only,  hut  also  divine  grace. 
The  prayers  which  he  is  hound  to  recite  every  day,  ami  the 
Mass  which  he  oilers,  draw  down  upon  him  most  abundant  hem- 


A    HISTORY   OF  THE   WORSHIP   OF   GOD.  109 

dictions,  and  the  whole  church  ceases  Dot  to  offer  her  Easts  and 
her  prayers  for  the  clergy.  Those  prayers  of  the  faithful  are 
very  fervent,  for  they  consider  their  priest  as  one  who  stands 
between  God  and  them,  one  who  through  the  will  of  <!<>d  is  the 
instrument  of  the  salvation  of  their  immortal  souls. 

Section  3.     how   does  the  priest  prepare  himself  to 
celebrate  ? 

The  law  is  for  him  the  same  as  for  the  lay  people.  He  must 
prove  h  hn  self and  so  eat  of  the  bread  and  drink  of  the  chalice. 
He  also  is  strictly  bound  by  the  law  which  requires  confession  to 
be  made  to  a  priest  before  approaching  the  sacrament,  if  he  is 
conscious  of  having  committed  a  mortal  sin.  But  let  him  be 
faithful  to  the  teachings  of  his  spiritual  masters  ;  let  him  with 
care  and  piety,  visit  the  sick,  administer  the  sacraments  ;  let 
him  recite  his  breviary  with  attention,  and  begin  each  day  with 
fervent  meditation,  and  when  the  time  to  celebrate  shall  have 
come,  he  will  ascend  to  the  holy  altar  animated  with  the  senti- 
ments and  intentions  of  Jesus  Christ  whom  he  is  about  to  rep- 
resent. 


CHAPTER  XII. 

the  communion  of  saints  and  the  mass. 

Section  1.     what  does  the  communion  of  saints  mean  ? 

"The  communion  of  saints  means  the  union  which  exists 
between  the  members  of  the  church  on  earth  with  one  another, 
and  with  the  Blessed  in  heaven,  and  with  the  suffering  souls  iu 
Purgatory. 


lit)  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

*  *  *  The  faithful  on  earth  assist  one  another  by  their 
prayers  and  good  works,  and  they  are  aided  by  the  intercession 
of  the  saints  in  heaven,  while  both  the  saint6  in  heaven  and  the 
faithful  on  earth  help  the  souls  in  Purgatory."  (')  This  article 
of  the  Apostles'  Creed,  i"  believe  the  communion  of  saints,  is  not 
simply  believed  by  Catholics,  but  by  their  words  and  their 
actions,  they  show  that  this  doctrine  is  very  dear  to  them.  In 
this  they  are  guided  by  the  spirit  of  God  who  fills  their  souls 
with  charity  towards  one  anothei,  who  grants  them  to  believe 
the  same  doctrines,  to  obey  the  same  pastors,  to  hope  for  the 
.same  blessings.  They  partake  of  the  same  sacraments,  obey  the 
same  disciplinary  laws,  but  especially  pray  one  for  another — 
"  Our  Father  who  art  in  heaven  *  *  *  give  us  this  day  our  daily 
bread."  "Holy  Mary,  mother  of  God,  pray  for  us  sinners." 
Open  their  prayer  books,  you  will  see  them  full  of  images  of 
saints,  and  so  are  our  churches  which  contain  paintings  or 
statues  in  their  honor,  and  before  these  we  offer  prayers  to  God 
through  the  intercession  of  His  glorified  elect.  Follow  the  good 
Catholic  to  the  graveyard,  you  will  see  him  praying  on  his  knees 
over  the  grave  of  the  departed,  neither  does  he  neglect  to  address 
fervent  supplications  every  night  during  the  family  prayer  for 
the  souls  of  his  relatives  who  may  stand  in  need  of  light  and 
refreshment.  These  pious  practices  bring  peace  and  comfort  to 
the  soul.  But  it  is  especially  at  Mass  that  we  practice  to  per- 
fection the  duties  imposed  on  us  by  our  membership  with  the 
faithful  on  earth,  the  souls  in  Purgatory  and  the  saints  in 
heaven. 

( ')  I'.altiiiKiir  ( 'a(i'fliisii). 


a  history  of  the  worship  of  god.  ill 

Section  2.     the  union  which  exists  between  the  faithful 
exemplified  in  the  mass. 

May  we  not  rather  say  that  every  action  of  the  priest,  every 
word  which  he  says  at  the  altar,  are  evidences  of  the  union  which 
exists  between  all  the  faithful  ?  The  priest  at  the  altar  is  the 
priest,  the  deputy  of  the  whole  church,  quite  as  much  so  as  if 
he  were  the  only  priest  on  earth.  He  therefore  is  your  priest 
and  the  priest  of  your  neighbour,  and  the  Sacrifice  which  he 
offers,  he  offers  for  you  and  for  all  the  children  of  the  church. 

First  of  all  when  the  priest  is  at  the  foot  of  the  altar,  I  see 
all  the  assistants  on  their  knees.  They  are  all  ready  to  begin 
the  great  act  with  the  priest;  they  all  unite  themselves  in  spirit 
to  him;  they  all  say  with  him,  in  nomine patris  et  filii  et  spir- 
itus  saneti.  Follow  the  priest  as  he  goes  up  to  the  altar  and 
you  will  hear  him  say,  "Take  away  from  us  our  iniquities,  we 
beseech  Thee  0  Lord,  that  we  may  be  worthy  to  enter  with  pure 
minds  into  the  holy  of  Holies."  When  he  raises  his  voice  to  say 
the  "JCyrie  Elcison,  ets.""  he  says  not,  have  mercy  on  me,  but  he 
and  you  say  for  the  whole  church,  "Lord  have  mercy  on  us." 
These  mutual  supplications  of  the  priest  and  faithful  for  one 
another  become  more  impressive  and  earnest  at  the  offertory 
and  during  the  canon  of  the  Mass.  Accept,  O  Holy  Father, 
Almighty  Everlasting  God,  this  stainless  host  which  I  thine 
unworthy  servant,  offer  unto  Thee,  my  God,  living  and  true, 
for  my  innumerable  sins,  offences  and  negligences  and  for  all 
here  present,  as  also  for  all  faithful  Christians  both  liviny  and 
dead,  that  it  may  be  profitable  for  my  own  and  for  their  salva- 
tion unto  life  eternal.     Amen.'* 

"We  offer  unto  Thee,  0  Lord,  the  chalice  of  salvation,  be- 
seeching Thy  clemency,  that  in  sight  of  Thy  Divine  Majesty,  it 
may  ascend  with  the  odor  of  sweetness,   for   our  salvation  and 


112  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

for  that  of  the.  whole  world.  When  at  the  "orate  fratres"  before 
the  Preface,  the  priest  invites  the  assistants  to  pray,  that  his 
sacrifice  and  theirs  may  be  acceptable  to  God,  tbey  answer  him 
through  the  server,  "May  the  Lord  receive  the  Sacrifice  from 
thy  hands,  to  the  praise  and  glory  of  His  name,  to  our  benefit 
and  to  that  of  all  His  holy  church."' 

"At  the  beginning  of  the  canon  of  the  Mass,  the  priest  fust 
extending,  then  elevating  and  joining  his  hands,  raising  his  eyes 
towards  heaven,  says  in  a  low  voice,  'We  therefore  humhlj 
pray,  and  beseech  Thee,  most  Merciful  Father  through  Jesus 
Christ  Thy  Son  and  Lord,  that  Thou  wouldst  accept  and  bless 
these  -f-  gifts,  these  +  presents,  these  +  holy  unspotted  Sacri- 
fices, which  in  the  first  place  we  offer  Thee  for  Thy  Holy  Cath- 
olic church,  which  vouchsafe  to  pacify,  guard,  unite  and  govern 
throughout  the  whole  world,  together  with  Thy  servant.  N  our 
Pope,  N  our  Bishop,  as  also  all  orthodox  believers,  and  profes- 
sors of  the  Catholic  and  apostolic  faith."' 

The  reader  remembers  the  meaning  of  the  imposition  of 
hands  upon  the  head  of  the  victims.  During  the  cano?i  of  the 
Mass  and  immediately  before  the  Consecration  the  priest  extends 
his  hands  over  the  oblation.  At  this  moment  the  litttle  bell  is 
rung  once.  The  sacred  minister  will  soon  pronounce  the  words 
of  Consecration.  He  stands  between  heaven  and  earth;  angels 
and  men  stand  gazing  at  him;  he  will  not  forget  that  he  is  your 
minister,  the  minister  of  the  whole  church.  .  "This  oblation 
therefore  of  our  service,  and  that  of  Thy  ichole  family  we  beseech 
Thee  0  Lord,  graciously  to  accept,  and  to  dispose  our  days  in 
Thy  peace,  and  to  command  ua  to  be  delivered  from  eternal 
damnation,  and  to  lie  numbered  in  the  Hock  of  Thine  elect. 
through  Christ  our  Lord.     Amen." 

1 1<>\\  admirable  the  sight  presented  by  the  church  of  God  at 
every  moment  of  the  day   and  night!      All  the  priests  praying 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  113 

for  all  the  faithful,  through  Jesus  Christ,  and  with  Jesus  Christ, 
ami  every  member  of  the  church  praying  for  all  his  brethren 
with  the  priests  who  represent  him  at  the  altar. 

Through  the  rest  of  the  Mass  we  remark  the  same  exercise 
of  charity  in  the  priest  and  the  faithful,  particularly  in  those 
who  assist  at  the  Sacrifice;  for  instance,  ''Our  Father  who  art 
in  heaven,  etc..  deliver  us,  we  beseech  Thee  0  Lord,  from  all 
evils,  past,  present  and  to  come,  *  *  *  *  graciously  give 
peace  in  owrdays,  etc.,  Lamb  of  God  who  takest  away  the  sins 
of  the  world,  have  mercy  on  us." 

Section  3.     the  souls  in"  purgatory  and  the  mass. 

It  is  well  known  that  the  people  of  God  under  the  Old  Law 
were  as  convinced  as  we  are,  that  there  is  a  communication  be- 
tween the  living  members  of  the  church  and  the  souls  of  the 
just  departed.  We  remember  the  action  of  Judas  Machabeus 
who  making  a  gathering  sent  twelve  thousand  drackmas  of 
silver  to  Jerusalem  for  Sacrifice  to  be  offered  for  the  sins  of  the 
dead;  thinking  well  and  religiously  concerning  the  resurrection. 
*  *  *  It  is  therefore  a  holy  and  wholesome  thought  to  pray 
for  the  dead,  that  they  may  be  loosed  from  sins.   (') 

If  the  prayers  of  the  devout  Jews  in  behalf  of  the  departed 
were  acceptable  to  God,  when  offered  to  Him  together  with  the 
blood  of  animals,  how  much  more  acceptable  to  Him  are  our 
prayers  offered  up  with  the  prayers  of  our  Victim  on  the  altar 
of  the  Mass. 

We  have  already  mentioned,  that  at  the  offertory  every  priest 
offers  to  God,  the  stainless  host,  "for  all  faithful  Christians, 
both  living  and  dead,  that  it  may  be  profitable  for  my  own  and 
for  their  salvation  unto  life  eternal.     Amen." 

(')  II  Much.  ii. 

8+t 


114  THE  WORSHIP  INSTITUTED  15Y  JESUS  CHRIST. 

The  offering  of  the  stainless  host  was  made  before  the  eonse 
oration;  but  almost  immediately  after  the  coming  of  Christ 
on  the  altar,  the  priest  is  directed  "  to  pause,  to  join  his 
hands,  to  look  attentively  unto  the  Blessed  Sacrament  or  the 
altar  and  pray  silently  for  such  of  the  dead  as  he  wishes  to  pray 
for  in  particular."  Many  fervent  prayers  are  offered  by  the  as- 
sistants at  this  moment  of  Mass,  when  beholding  the  action  of  the 
priest,  they  remember  the  sufferings  of  the  souls  in  purgatory, 
and  think  of  their  departed  friends  who  may  have  much  need  of 
their  prayers.  The  words  said  in  a  low  voice  by  the  minister  of 
God,  whilst  performing  this  rite,  are  as  follows.  "  Remember, 
0  Lord,  Thy  servants  and  handmaids,  etc.,  etc.,  Avho 
have  gone  before  us  with  the  sign  of  faith,  and  sleep  the  sleep 
of  peace.  To  these,  0  Lord,  and  to  all  who  rest  in  Christ, 
grant,  we  pray  Thee,  a  place  of  refreshment,  of  light  and  of 
peace.     Through  the  same  Christ  our  Lord,     Amen." 

We  should  pray  for  the  souls  in  purgatory,  because  their  suf- 
ferings are  very  great.  They  are  purified  by  fire,  and  this  fire, 
according  to  a  common  opinion,  is  the  same  as  the  fire  of  hell,  and 
acts  upon  them  with  such  severity,  as  to  make  them  suffer  pains 
far  more  intense  than  all  the  sufferings  of  this  life.  We  should 
pray  for  the  souls  in  purgatory,  because  they  are  deprived  of  the 
presence  of  God,  for  which  they  sigh  with  incomprehensible 
ardor.  And  we  should  pray  for  them  at  Mass,  and  receive  com- 
munion for  them,  because  our  Lord  Jesus  Christ  loves  them. 
For  this  reason,  when  the  church  sets  aside  one  day  of  prayer 
for  the  departed  souls,  (on  the  second  day  of  November,)  Bhe 
invites  her  children  to  come  and  hear  the  .Mass  which  is  offered 
for  them.  We  cannot  imagine  of  anything  more  impressive  than 
the  sight  of  a  whole  congregation  kneeling  before  the  altar  this 
day,  the  second  day  of  November.  Many  tears  are  shed  on  that 
day  at  the  remembrance  of  dear  departed  ones:  the   blade  \<>i 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  115 

merits  of  the  ministers,  the  altar  bare  of  flowers,  the  mournful 
chants  of  the  liturgy,  inspire  the  assistants  with  feelings  of 
sadness,  whilst  the  thought  of  the  purging  flames  incite  them  to 
pray.  All,  however,  is  not  sad  in  our  services  for  the  dead,  for 
our  grief  is  mitigated  by  the  fact  that  Jesus  Christ  on  the  altar 
prays  with  us,  and  presents  our  prayers  to  the  Holy  Trinity. 
We  remember  His  blessed  words  to  Martha,  "  Thy  brother  shall 
rise." 

How  could  Almighty  CJod  be  deaf  to  supplications  as  fervent 
as  the  following:  "Eternal  rest  give  unto  them,  0  Lord,  and 
let  perpetual  light  shine  upon  them," 

"  Faint  and  weary  Thou  hast  sought  me, 
On  the  cross  of  suffering  brought  me  ; 
Shall  such  grace  be  vainly  brought  me? 

Guilty  now  I  pour  my  moaniugs, 
All  my  shame  with  anguish  owning, 
Spare,  O  God,  Thy  suppliant  groaning. 

Thou  the  guilty  Mary  savest, 
Thou  the  dying  thief  forgavest, 
And  to  me  hope  vouchsafest. 

Worthless  are  my  prayers  and  sighing 
Yet,  Good  Lord,  in  grace  complying, 
Rescue  me  from  fires  undying. 

We  should  have  to  quote  all  the  Masses  for  the  dead  as  we 
find  them  in  the  Missal,  and  all  the  words  which  accompany 
the  rite  of  Christian  burial,  in  order  to  give  an  adequate  idea  of 
the  faith  of  the  church  in  the  virtue  of  the  Mass,  and  of  her 
confidence  in  the  mercy  of  Jesus  Christ.  True  it  is  that  she 
never  ceases  to  pray  for  departed  souls,  and  that  she  has  special 
services  to  be  performed  at  certain  times  in  the  year  in  behalf 
of  persons  recently  deceased,  yet,  we  love  to  repeat  it.  She  does 
not  wish  her  children  to  mourn  like  those  who  have  no  hope,  and 


110  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

the  lights  which  burn  around  the  catafalco  and  on  the  altar, 
and  the  incense  rising  above  the  remains  of  one  who  was  a  mem- 
ber of  Jesus  Christ,  these  ceremonies  and  many  others  remind 
us  that  our  hope  is  full  of  immortality. 

The  church  expresses  her  faith  in  the  efficacy  of  her  solemn 
2>rayers,  when  on  the  removing  of  the  corpse  from  the  church 
alter  the  Mass  said  over  it,  she  directs  the  following  antiphon  to 
be  sung  or  recited  :  "May  the  angels  lead  thee  into  paradise  ; 
at  thy  coming  may  the  martyrs  receive  thee,  and  bring  thee  into 
the  holy  city,  Jerusalem.  May  the  choir  of  angels  receive  thee 
and  with  Lazarus, once  a  beggar,  mayest  thou  have  eternal  rest." 

Section  4.     the  angels  and  saints  in  the  mass. 

Our  Lord  Jesus  Christ  has  honored  the  saints  by  admitting 
their  souls  into  heaven,  where  they  love  and  enjoy  and  glorify 
God,  and  will  be  happy  for  ever  with  His  Presence.  Again  Jesus 
Christ  glorifies  the  saints  by  granting  them  power  to  help  ua  by 
their  prayers  ;  and  the  church  in  imitation  of,  and  according  to 
the  intention  of  her  Master  does  also  glorify  the  saints  in  diverse 
manners  :  For  instance,  she  gives  them  as  patrons  or  titulars  to 
her  churches  and  religious  institutions  ;  she  places  her  children 
at  baptism  under  their  patronage,  she  has  composed  and  ordered 
to  be  recited  special  offices  in  honor  of  some  of  them,  and  on  oc- 
casions of  great  importance,  such  as  ordinations,  blessings  or  con- 
secrations of  churches  and  cemeteries,  she  invariably  directs  the 
litany  of  the  saints  to  be  recited.  By  all  these  practices  she 
make-  as  feel  that  the  saints  of  heaven  are  not  strangers  to  us, 
thai  they  hear  our  prayers,  take  an  interest  in  our  welfare,  and 
that  they  are  powerful  mediators  between  God  ami  men.  But 
it  is  particularly  in  the  Mass.  and  through  the  .Mass.  that  we 
glorifj  the  saints;  returning  thanks  to  God  who  enabled  them  to 


A   HISTORY   OF   THE   WORSHIP   OF   QOD.  117 

become  saints,  and  imploring  them  to  intercede  for  us  because 
they  are  so  full  of  charity,  and  so  dear  to  our  Lord  Jesns  Christ. 
One  of  the  first  prayers  that  the  priest  says  at  the  foot  of  the 
altar  ac  the  beginning  of  Mass  is  styled  the  <J<>njit, ,,,-.  He  is 
conscious  of  the  sanctity  of  the  action  which  he  begins  to  per- 
form in  the  name  of  the  church.  He  knows  that  he  is  about  to 
offer  on  the  altar  a  sacrifice  which  is  the  continuation  of  that 
of  Calvary,  that  he  carries  on  his  shoulders  his  own  sins  and 
the  crimes  of  the  whole  world:  Now,  frightened  at  his  respon- 
sibility he  looks  up  to  heaven  for  help.  "  I  confess  to  Almighty 
God,  to  Blessed  Mary  ever  virgin,  to  Blessed  Michael  the  Arch- 
angel, to  Blessed  John  the  Baptist,  to  the  holy  apostles  Peter 
and  Paul,  and  to  all  the  saints,  and  to  you  brethren,  that  I  have 
sinned  exceedingly/'  In  this  instance  the  priest  addresses  the 
Blessed  Virgin  Mary  *  *  *  and  all  the  saints,  as  if  tiny 
were  present  before  his  eyes,  as  actually  present  as  the  brethren 
present  in  the  church,  to  whom  he  confesses.  Not  only  does  the 
priest  acknowledge  before  the  saints  that  he  has  sinned,  that  he 
is  unworthy  to  stand  where  he  is,  but  he  asks  all  the  saints  to 
pray  to  the  Lord  our  God  for  him,  or  in  other  words  he  ac- 
knowledges their  power  as  intercessors,  and  begs  of  them  to  use 
it  in  his  behalf.  When  the  priest  has  finished  the  confiteor 
the  server  in  the  name  of  the  church  prays  to  God  to  have  mercy 
on  his  minister.  But  the  people  also  need  to  humble  themselves 
at  the  beginning  of  the  sacrifice  which  the  priest  will  offer  for 
them.  They  also  have  need  of  mercy  and  absolution.  The  server 
does  therefore  recite  the  confiteor  for  the  people,  and  implores 
for  them  the  intercession  of  the  Blessed  Virgin  Mary,  St.  Mich- 
ael, and  of  all  the  saints.  Let  the  reader  simply  reflect  on  each 
word  of  the  confiteor  and  on  the  actions  which  accompany  its 
recitation,  and  he  will  feel  that  there  is  a  communion  of  saints, 


118  THE   WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

that  the  living  members  of  the  church  trust  in  the  prayers  of 
the  blessed  souls  in  heaven. 

The  same  remark  may  be  made  touching  the  prayer  which  the 

priest  recites  going  up  to  the  altar.  "  We  beseech  Thee  0  Lord, 
by  the  merits  of  thy  saints  whoes  relics  are  here,  ( he  kisses  the 
altar,)  and  of  all  the  saints,  that  Thou  wouldst  vouchsafe  to 
forgive  me  all  my  sins,  Amen." 

The  reader  may  have  noticed  that  after  the  first  salutation  of 
the  priest  at  the  altar  to  the  assistants,  he  says  at  least  one  prayer 
or  oremus  preceded  by  the  word,  let  us  pray.  This  prayer 
is  generally  addressed  to  the  saints  whose  festival  is  cele- 
brated on  that  day,  a  rule  which  is  another  instance  of  our  con- 
fidence in  the  prayers  of  the  blessed  souls  of  heaven. 

At  the  offertory  the  priest  after  having  offered  the  bread  and 
wine  which  will  soon  be  changed  into  the  body  and  blood  of 
Jesus  Christ,  again  remembers  the  blessed  souls  who  enjoy  God 
in  heaven,  "Receive,  O  Holy  Trinity,  this  oblation  which  we 
offer  unto  Thee  in  memory  of  the  Passion,  Resurrection  and  As- 
cension of  our  Lord  Jesus  Christ,  and  in  honor  of  Blessed  Mary, 
ever  virgin,  of  Blessed  John  the  Baptist,  of  the  holy  apostles 
Peter  and  Paul  and  of  all  Thy  saints;  that  it  may  be  to  their 
honor  and  to  our  salvation;  and  may  they  vouchsafe  to  intercede 
for  us  in  heaven,  whose  memory  we  celebrate  on  earth,  through 
the  same  Christ  and  Lord,  Amen."  Whilst  the  priest  recited 
the  preceding  prayer  you  might  see  him  bowing  with  joined 
hands  before  the  altar,  and  in  this  instance  he  prayed  to  the 
saints  in  a  low  voice,  being  wholly  intent  upon  conversing  with 
our  Heavenly  Protectors. 

But  he  will  soon  remember  the  assistants,  and   we  now  listen 
to  a  magnificent  concert  of  men,  saints  and  angels  praising  God 
mi  earth,  whilst  other  heavenly  spirits  glorify  Him  in  heaven. 
We  have  come  to  the  preface  of  the  Mass: 


A   HISTORY   OF  THE   WORSHir   OF   GOD.  119 

"The  Priest.     The  Lord  be  with  you, 

The  Servers.     And  with  Thy  spirit. 

P.     Lift  up  your  hearts. 

S.     We  have  lifted  them  to  the  Lord. 

P.     Let  us  give  thanks  to  our  Lord  God. 

S.     It  is  just  and  right. 

P.  It  is  truly  meet  and  just,  right  and  salutary,  that  wo 
should  always  and  in  all  places  give  thanks  to  Thee  0  Holy 
Lord,  Father  Almighty,  Eternal  God,  through  Christ  our  Lord; 
through  whom  the  angels  praise  Thy  Majesty,  the  dominations 
adore,  the  powers  do  hold  in  awe,  the  heavens  and  the  virtues  of 
heavens,  and  the  blessed  Seraphim,  do  celebrate  with  united 
joy,  in  union  with  Avhom  we  beseech  Thee,  that  Thou  wouldst 
command  our  voices  also  to  be  admitted."  Another  mode  of 
ending  the  preface  is  as  follows:  ''And  therefore  with  the  an- 
gels and  archangels,  with  the  thrones  and  dominations,  and 
with  all  the  army  of  the  heavenly  host,  we  sing  a  hymn  to  Thy 
glory  saying  without  ceasing."  Does  it  not  seem  that  a  multi- 
tude of  the  heavenly  host  has  come  down  around  our  altar? 
Their  voices  are  not  heard,  but  surely  the  canticles  of  our 
temples  are  those  of  the  heavenly  Jerusalem. 

"Holy,  Holy,  Holy  Lord  God  of  Hosts.  Heaven  and  earth 
are  full  of  Thy  glory.     Hosanna  in  the  highest." 

But  to  the  praise  of  "the  king  of  ages  immortal,  invisible," 
there  must  now  succed  the  praise  of  the  Incarnate  Word.  The 
moment  is  drawing  near  when  He  will  be  as  really  present 
amongst  us  as  He  was  on  Mount  Olivet  on  Palm  Sunday.  Let 
the  angels,  therefore,  let  the  saints  draw  nearer  the  altar,  let 
the  assistants  be  attentive  and  say  with  all  posssible  fervor, 
"Blessed  is  He  who  cometh  in  the  name  of  the  Lord.  Hosanna 
in  the  highest." 

The  preface,  so  called,  because  it  is  an  introduction  to  the 


120  THE  WORSHir  INSTITUTED  BI  JESUS  CHRIST. 

canon,  has  been  recited  or  sung  by  the  priest:  henceforth,  till 
the  communion  of  the  people,  he  remains  turned  towards  the 
altar.  He  will  however  eontinue  to  ask  the  prayers  of  the  saints, 
and  his  prayers  to  them  become  more  and  more  fervent  as  the 
moment  of  consecration  draws  near.  Behold  him  standing 
with  outstretched  hands  praying  silently  after  the  memento  for 
the  living,  and  reflect  on  the  prayer  which  he  recites. 

'•  In  communion  with  and  honoring  the  memory,  especially 
of  the  glorious  ever  Virgin  Mary,  mother  of  our  God  and  Lord 
Jesus  Christ:  as  also  of  Thy  blessed  apostles  and  martyrs.  Peter 
and  Paul,  Andrew.  James,  John,  Thomas,  James,  Philip,  Bar- 
tholomew, Matthew.  Simon  and  ThaddeuB,  Linus,  Cietus,  Cle- 
ment, Xistus,  Cornelius,  Cyprian,  Lawrence,  Chrisogonus,  John 
and  Paul,  Cosmas  and  Damian  and  all  Thy  saints:  by  whose 
merits  and  prayers  grant  that  we  may  in  all  things  be  defended 
by  the  aid  of  Thy  protection  through  the  same  Christ  our 
Lord,  Amen." 

It  is  after  this  fervent  prayer  to  the  saints  and  as  it  wen- 
comforted  by  the  certainty  of  their  protection  that  the  priest 
will  now  impose  his  hands  upon  their  offerings  and  pronounce 
the  sacred  Avords  of  Consecration. 

Between  the  elevation  and  the  pater  and  immediately  after 
the  memento  of  the  departed  suffering  souls,  the  priest  does 
again  remember  the  saints  of  heaven.  Bui  in  this  instance,  he 
does  not  ask  them  to  pray  Eorus,  but  he  prays  to  God  to  "vouch- 
safe to  us  Thy  sinful  servants,  who  hope  in  the  multitude  of 
Thy  mercies,  to  grant  some  part  and  fellowship  with  Thy  holy 
apostles  and  martyrs  *  *  *  *  and  all  Thy  saints,  into 
whose  company,  not  weighing  our  merits,  but  pardoning  our 
offences,  we  beseech  Thee  to  admit  as.  Through  Christ  our 
Lord.      Amen."' 

In  order  to  show  that  the  church  unites  the  faithful  of  earth 


A   HISTORY   OF   THE   WORSHIP   OP   GOD.  121 

ami  the  blessed  in  heaven  in  the  offering  of  the  Victim  of  our 
altars,  we  will  quote  this  other  prayer.  *  *  *  *  "and  by 
the  intercession  of  Blessed  and  glorious  Mary  ever  Virgin,mother 
of  God,  together  with  Thy  blessed  apostles,  Peter  and  Paul  and 
Andrew,  and  all  the  saints,  graciously  give  peace  in  our  days, 
that  aided  by  the  help  of  Thy  mercy,  we  may  be  always  free  from 
sin,  and  secure  from  all  disturbance." 

The  reader  has  present  to  his  mind  the  rite  used  by  the 
church  when  communion  is  given  at  Mass.  They  remember  the 
confiteor,  "I  confess  to  Almighty  God  *  *  *  *  to  all  the 
saints  *  *  *  *  I  beseech  all  the  saints  to  pray  to  the  Lord 
our  God  for  me."  This  is  in  reality  the  great  act  of  the  com- 
munion of  saints.  Whilst  they  in  heaven  commune  with  God 
face  to  face,  we  on  earth  receive  His  Body  and  Blood,  the  sac- 
red bread  of  heaven  which  does  entitle  us  to  a  glorious  resurrec- 
tion, and  to  an  entrance  into  the  kingdom  of  heaven. 

"When  a  priest  celebrates,  he  honours  God,  he  rejoices  the 
angels,  he  edefies  the  church,  he  helps  the  living,  he  obtains  rest 
for  the  dead,  and  makes  himself  partaker  of  all  that  is  good." 
(') 


CHAPTER  XIII. 


MASS   THE    PERPETUAL   SACRIFICE.    (2) 

"The  prophecy  of  Malachias  that  'in  every  place  there  is 
sacrifice  and  a  clean  oblation  among  the  Gentiles  from  the  ris- 
ing of  the  sun  until  his  going  down,'  is  verified  in  the  Catholic 

(')  Imit.  Book  iv.  c.  5. 

(*)  The  Holy  Sacrifice  of  the  Mass,  by  Right  Rev.  II.  Vaugham. 
Bishop  of  Satford,  England. 


122  THE  WORSHIP  INSTITUTED  BY  JESUS    CHRIST. 

church  in  Holy  .Mass.  and  in  the  Catholic  church  alone. 
Whether  you  consider  the  mode  of  offering  or  the  Victim  offer- 
ed, it  is  essentially  the  'clean  oblation.'  And  it  is  the  Sacrifice 
everywhere  offered. 

I  >ay  and  night  the  Sacrifice  never  ceases.  The  sun  himself 
has  become  the  perpetual  herald  and  precursor  of  Jesus  Christ. 
No  sooner  do  his  rays  touch  the  distant  horizon  of  a  country 
than  its  priests  arise  and,  casting  off  sleep,  prepare  themselves 
for  Mass.  As  he  travels  westward,  awakening  land  after  land 
in  his  course,  the  church  in  land  after  land  begins  her  prayer, 
and  vesting  offers  the  spotless  Victim  of  Salvation  for  the  four 
great  ends  of  Sacrifice. 

Time,  and  place,  and  space  are  but  accidents,  and  we  can 
triumph  over  them.  They  are  powerless  to  intercept  the  spirit- 
ual union  of  our  soul  with  the  Divine  High  Priest  and  Victim. 
We  may  accompany  Him  on  His  progress  round  the  world.  0, 
how  the  heart  that  loves  can  travel  and  is  never  weary!  Eow 
the  thoughtful  mind  can  traverse  space,  and  place,  and  time! 
How  the  imagination  becomes  a  docile  ready  servant  to  the  faith- 
ful loving  soul,  enabling  her  to  wing  her  flight  through  every 
land,  and  to  kneel  before  every  altar  in  humble,  heartfelt, 
thankful  adoration. 

You  cannot  go  to  Mass,  you  say.  It  is  not  even  daylight. 
Yet  you  are  wakeful,  and  lonely  during  the  long  hours  of  the 
night.  Illness,  perhaps,  or  the  effects  of  age  or  care  have  laid 
you  low.  The  body  finds  no  rest,  and  mind  and  heart  are  un- 
engaged. Ah,  in  faith  and  humble  patience  kiss  the  Hand  of 
God,  and  then  take  your  wings,  and  in  spirit  fly  to  the  Holy 
Altars  wherever  Mass  is  celebrating.  The  Divine  Victim  is 
immolated  every  hour  of  the  night  and  day. 

There  are  lands   where   He   is   being    offered   in   gorgeous 

churches,  warm    and    rich,   and    Leant  1 1  :il    with    art:    the    WOT- 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  123 

shippers  are  streaming  in  and  out  from  early  twilight  until  noon. 
Priests  follow  one  another  in  rapid  succession,  emerging  from 
the  great  Sacristy,  to  different  altars  in  chapels  scattered  round 
the  aisles  and  transepts  of  some  majestic  Ditomo.  In  basilica 
and  cathedral,  in  simple  church  and  private  oratory  throughout 
Italy,  Spain  and  France, — away  in  peaceful  hamlets  nestled 
amid  hills  and  olive  groves,  and  in  plains  and  fruitful  vine- 
yards, and  in  the  denser  populations  of  the  towns — upon  the 
altars  the  tapers  burn,  and  tinkling  bells  tell  of  the  dread  Sacri- 
fice until  noon  suspends,  for  a  time,  the  sacred  rites. 

In  other  lands  the  spotless  Victim  is  offered  in  lonely  chapels 
and  modest  churches  which  speak  of  poverty  and  persecution, 
and  where  the  worshippers  are  few  and  scattered  like  grapes 
that  have  escaped  the  vintage. 

There,  as  the  light  advances,  are  missioners  in  countries 
covered  with  northern  snows;  deprived  from  all  but  the  bare 
essentials;  they  are  laying  the  host  and  chalice  upon  altars  cut 
in  rocks  of  ice,  and  the  dull  Esquimaux  crowd  round  the  chalice 
of  salvation. 

Here  is  the  heroic  black-robe  in  the  prairie.  He  has  cast  his 
lot  with  the  nomad  Indian  tribes,  half  civilized,  and  offers  Mass 
under  the  blue  canopy  of  heaven,  while  the  rude  Indians  rever- 
ently worship  God. 

There  again  are  the  countries  that  lie  in  the  burning  tropics  ; 
on  thousands  of  altars  raised  by  apostles  from  old  Catholic  Spain 
and  Portugal  and  Italy,  our  dearest  Lord  is  offered  up  in  sacri- 
fice. Negro,  Indian,  Malay, — a  hundred  different  tongues 
adore  and  praise  Him.  He  knows  each  one  by  name,  and  He 
invites  them  to  salvation. 

And  once  more  here  are  the  races  of  China  and  Japan  and 
Tartary  kneeling  round  their  humble  altar,  And.  finally,  here 
beneath  our  feet  are  the  Oceanic  colonies  of  Britain  ;  in  Sydney, 


124  THE  WORSHIP  INSTITUTED  BY  JESUS   CHRIST. 

Melbourne,  and  New  Zealand  the  priests  are  vesting  and  the 
faithful  issuing  forth  in  the  clear  elastic  atmosphere  to  morning 
Mass — while  we  at  home  are  counting  the  strokes  of  the  mid- 
night hour.  Wonderful  is  the  continual  offering  of  Mass 
throughout  the  world  ! 

Many  devout  souls  feel  a  singular  devotion  in  attaching 
themselves  to  the  perpetual  Sacrifice,  and  in  traveling  from  one 
country  to  another  with  the  sun.  They  love  to  visit  the  richest 
churches,  and  to  adore  Him  where  He  is  most  abandoned. 

Though  confined  to  your  bed,  or  bound  on  the  errand  of 
your  daily  duties,  you  may,  if  you  will,  make  light  of  place  and 
space,  and  transport  yourself  to  the  foot  of  many  a  holy  altar 
in  far  off  regions  of  the  earth.  0,  happy  you,  if  your  thoughts 
and  affections  lead  you  thus  to  Holy  Mass  !  As  you  are  going 
to  your  work,  send  your  heart  to  the  church  where  Mass  is  being 
offered,  and  say,  "My  Jesus,  I  desire  to  assist  at  Mass  at  least 
in  spirit."' 

This  devotion  to  the  perpetual  sacrifice  is  well  known  in 
France,  and  it  forms  a  part  of  the  Apostolate  of  Prayer.  Little 
pictures  give  a  list  of  countries  where  Mass  is  offered  during 
each  hour  of  our  day  and  night. 

Thus,  to  make  a  summary,  you  may  remember  that  the  Holy 
Sacrifice  is  offered  : 

(1)  From  our  early  morning  until  midday  upon  a  hundred 
thousand  altars  throughout  the  chief  countries  of  Europe  and 
in  Western  Africa. 

(2)  From  8  or  9  o'clock  till  evening,  throughout  the  vast 
States  and  countries  of  North  ami  Soutlt  America. 

('.))  From  4  in  the  evening  until  our  midnight,  throughout 
Australia,  New  Zeland,  the  Polynesian  Isles,  Japan,  Corea, 
China,  Tonquin  and  Birmah. 

(4)    From   1"  p.  m,  until  our  morning  twilight,  throughout 


A    HISTORY   OF   THE   WORSHIP   OF  GOD.  125 

British  India,  Palestine,  Abyssinia,  Egypt,  Asia  Minor,  ami 
the  Levant. 

Brighter  than  stars  in  the  firmament  are  the  altars  of  Jesus 
scattered  over  this  dark,  sinful  earth  of  ours.  Truly,  as  doctors 
and  saints  have  declared,  God  has  mercy  on  the  earth  on  account 
of  the  daily  Sacrifice.  This  Sacrifice  of  Christ  by  Christ  is  that 
clean  oblation  which  "no  human  wickedness  or  malice  can  de- 
tile."  O  blind  and  weak  and  poverty  stricken  they  who  use  it 
not  !  0  rich  with  heavenly  wealth  and  honour  the  poorest 
among  mortals  who  values  Holy  Mass! 

O,  how  is  it  that  the  scales  are  so  heavy  upon  men's  eyes 
that  they  cannot  recognize  the  fulfilment  in  the  Mass  of  that 
specific  prophecy  spoken  400  years  before  the  Christian  era, — 
'  From  the  rising  of  the  sun  even  to  the  going  down  thereof, 
My  name  is  great  among  the  Gentiles,  and  in  every  place  there 
is  sacrifice,  and  there  is  offered  to  My  name  n  c/c«/*  oWk/wm  ; 
for  My  name  is  great  among  the  Gentiles,  saith  the  Lord  of 
hosts.'     (Mai.  i.  11.)" 


CHAPTER  XIV. 

solemn  mass. 
Section"  1.     of  the  church  edifice  and  its  furnttukk. 

We  have  heretofore  spoken  of  Low  Mass,  offered  either  in 
public  or  privately  without  the  assistance  of  sacred  ministers. 
The  Sacrifice,  however  poor  may  be  the  vestments  of  the  priest, 
however  humble  may  be  the  altar  and  the  place  wherein  it  is 
offered,  is  always  most  acceptable  to  God,  and  worthy  of  Him, 
since  it  is  always  the  Sacrifice  offered  bv  the  Son  of  God  of  His 


126  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

own  Body  and  Blood.  It  is  fitting,  however,  that  it  should  be 
offered  with  greater  exterior  solemnity  on  the  recurrence  of 
Sundays  and  of  great  solemnities,  the  more  so  that  it  is  offered 
as  the  public  act  of  worship  of  whole  cities  and  congregations. 
The  church  has  therefore  made  particular  regulations  for  the 
celebration  of  her  great  festivals,  and  especially  regarding  the 
solemn  celebration  of  the  Sacrifice,  through  which  on  that  day 
her  children  of  each  particular  town  or  village  intend  to  adore 
God,  to  return  thanks  to  him,  to  beg  pardon  for  their  sins  and 
to  pray  for  the  spiritual  graces  they  need. 

But  before  mentioning  the  ceremonies  laid  down  for  the 
celebration  of  solemn  Mass,  we  have  to  speak  briefly  of  the 
church  edifice  and  its  furniture.  We  intend  to  be  brief  on  this 
matter,  as  there  are  a  great  many  books  which  treat  at  length  of 
churches,  church  furniture,  etc. 

Regarding  the  church  edifice  let  us  merely  remark  that  it 
should  be  in  keeping  with  the  size  and  wealth  of  the  congrega- 
tion. Wherever  Catholics  are  fervent  they  give  cheerfully,  and 
sometimes  above  their  means,  to  erect  a  church  to  the  honor  of 
Him  who  prepared  for  them  a  kingdom  in  heaven.  The  most 
conspicuous  part  of  the  church  should  always  be  the  chancel,  or 
the  place  wherein  the  altar  is  erected,  the  same  being  generally 
separated  from  the  body  of  the  church  by  a  screen  or  the  com- 
munion rail.  Frequently  in  large  churches  the  space  contained 
within  the  chancel  is  divided  in  such  a  way,  that  the  floor 
around  the  altar  destined  for  the  sacred  ministers  is  higher  than 
the  other  part  destined  for  the  rest  of  the  clergy  and  the 
chanters. 

The  altar  should  be  made  of  stone  or  marble,  or  should  at 
least  have  inserted  into  the  wooden  table  a  stone  containing 
relics  of  saints;  the  altar,  as  its  name  tells,  should  be  high, quite 
conspicuous,  BO  that  the  assistants  ina\  behold  him  who  holding 


A    HISTORY   OF  THE    WORSHIP   OF   GOD.  127 

the  place  of  Jesus-  Christ  stands   mediating   between  them  and 
God. 

If  the  church  be  n  parish  or  quasi  parish  church, and  have 
but  one  altar,  this  main  altar  should  have  its  tabernacle,  for  the 
reservation  of  the  Blessed  Sacrament.  The  tabernacle  should 
be  covered  outside  with  its  veil,  which  is  intended  as  a  mark  of 
respect,  and  a  means  to  indicate  where  the  blessed  sacramemt  is 
kept.  A  lamp  should  always  be  kept  burning  before  the  holy 
sacrament. 

The  chalice  is  the  sacred  vessel  used  by  the  priest  for  the 
consecration  of  the  wine,  and  we  call  paten  the  small  round 
plate  on  which  the  wafer  made  out  of  unleavened  bread  is 
placed  by  the  priest,  and  carried  to  the  altar  at  or  before  the 
beginning  of  Mass.  Both  the  chalice,  or  at  least  the  cup  of  it, 
and  the  paten  should  be  of  silver,  gilt  inside,  and  consecrated 
with  oil  by  a  bishop  or  one  authorized  by  him  to  do  so. 

On  days  when  Solemn  Mass  is  to  be  celebrated,  the  altar 
should  be  decorated  according  to  the  solemnity  or  festival;  the 
canopy  and  antependium  (or  frontal)  being  of  the  same  color 
with  the  vestments,  viz:  white  in  the  festivals  of  our  Lord,  the 
Blessed  Virgin,  the  confessors  and  virgins,  red  on  the  festi- 
val of  Pentecost  and  on  those  of  martyrs,  violet  or  black  on  days 
or  seasons  of  penance  and  Masses  for  the  dead. 

There  should  be  six  candlesticks  with  wax  candles  on  the 
altar,  and  the  cross  with  the  image  of  the  crucified,  in  the  mid- 
dle, prominently  located. 

Relic  cases,  with  relics  or  flowers  between  the  candlesticks. 
The  altar  cards. — The  book -stand  with  the  missal  opened  at  the 
proper  place.  (') 

The  Missal  here  mentioned  is  the  book  which  contains  the 
rubrics  or  rules  for  the  celebration  of   the    Mass,  and    the   parts 

(')  Rubrics  of  the  missal. 


128  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

called   tin-   ordinary   of   the  Mass,  the   proper  of   time  and  the 
proper  of  saiuts. 


Section  2.    of  the  ministers  of  solemn  mass. 

Before  describing  the  ceremonies  used  in  the  Solemn 
Mass,  it  is  necessary  to  speak  of  the  ministers  employed  in  that 
sacred  function. 

There  is,  according  to  the  Council  of  Trent,  in  the  Catholic 
church,  a  Hierarchy  by  divine  ordination  instituted,  consisting  of 
bishops,  priests  and  other  ministers,  or  there  are  besides  the 
priesthood  in  the  church,  other  orders  both  greater  and  minor, 
by  which  as  by  certain  steps,  advance  is  made  unto  the  priest- 
hood. 

The  greater  orders  are  the  Diaconateand  Suldiaconate.  The 
minor  orders  those  of  porter  or  janitor, — Lector  or  reader — 
Exorcist — and  Acolyte. 

The  tonsure.  The  candidate  to  the  Eulesiastical  state  is  ad- 
mitted into  it,  by  the  receiving  the  tonsure.  This  is  not  an 
order  but  a  pious  ceremony  or  sacramental.  As,  however,  it  is  as 
a  declaration  of  intention  to  ascend  to  the  dignity  of  the  priest- 
hood, the  Council  of  Trent  decrees  that  "None  shall  be  initiat- 
ed by  the  first  tonsure,  who  have  not  received  the  sacrament  of 
confirmation,  and  who  have  not  been  taught  the  rudiments  of 
the  faith,  and  who  do  not  know  how  to  read  and  write,  and  in 
whose  regard  there  is  a  probable  conjecture  that  they  have 
chosen  this  manner  of  life,  that  they  may  render  unto  Gtod  a 
faithful  service,  and  not  that  they  may  fraudulently  withdraw 
themselves  from  secular  jurisdiction. 

Minor  Orders.  ''Those  who  are  to  be  promoted  to  minor 
orders  shall  have  a  good  testimonial  from  their  parish  priest. and 
from  the  master  of  the  school  in  which  the?  are  educated"     *     * 


A    HISTORY   OF   THE   WORSHIP   OF   GOD.  129 

The  minor  orders  shall  not  be  given  but  to  such  as  understand  the 
Latin  language  at  least,  observing  the  appointed  interstices  of 
time  unless  their  bishop  shall  think  it  more  expedient  to  aci 
otherwise;  that  so,  the}'  may  be  more  accurately  taught  how 
great  is  the  obligation  of  this  their  state  of  life,  and  may  exer- 
cise themselves  in  each  office,  agreeably  to  the  appointment  of 
the  bishop,  *  *  *  and  may  thus  ascend  step  by  step,  that 
so,  with  increasing  age  they  may  grow  in  worthiness  of  life  and 
in  learning,  of  which  they  will  give  proof  especially  by  the  ex- 
ample of  their  good  conduct,  by  their  assiduous  service  in  the 
church,  greater  reverence  towards  priests  and  the  superior 
orders,  and  by  a  more  frequent  communion  than  heretofore  of 
the  body  of  Christ.  And  whereas  from  these  orders  is  the  en- 
trance into  higher  orders,  and  to  the  most  sacred  mysteries,  no 
one  shall  be  admitted  thereunto,  whom  the  promise  of  knowl- 
edge does  not  point  out  as  worthy  of  the  greater  orders''     *     * 

The  first  minor  order,  is  that  of  porter  or  janitor.  His  office 
is  indicated  by  the  words  spoken  by  the  bishop  in  his  ordination. 
"Dearest  children,  (or  child)  who  are  about  to  receive  the  office 
of  porters,  observe  what  you  must  do  in  the  house  of  God.  It  is 
the  duty  of  the  porter  to  strike  the  cymbal  and  ring  the  bell  to  open 
the  church  and  the  sanctuary,  and  the  book  for  him  who 
preaches.  Be  on  your  guard  therefore,  lest  through  your  negli- 
gence anything  in  the  church  be  destroyed,  open  the  house  of 
God  at  certain  hours,  for  the  faithful  and  always  close  it  to  infi- 
dels" *  *  *  In  presenting  to  them  the  keys  of  the  church 
the  symbol  of  their  office,  which  they  touch  with  their  right 
hand,  the  bishop  says,  "Conduct  yourselves  as  having  to  render 
an  account  to  God  for  those  things  which  are  kept  under  these 
keys."  O 

(')  Pontifical. 

9tt 


130  THE  WORSHIP  INSTITUTED  BY  JESUS    CHRIST. 

The  second  minor  order  is  that  of  reader.  The  following 
words  addressed  to  the  candidate  by  the  bishop,  explain  the 
duties  attached  to  this  officer  "It  is  necessary  for  the  reader  to 
read  for  him  who  preaches,  to  sing  the  lessons,  to  bless  the 
bread  and  all  the  new  fruits.  Eudeavor  therefore  to  an- 
nounce distinctly  and  clearly  the  words  of  God.  namely,  the  holj 
lessons,  etc. 

In  presenting  to  the  candidate  the  book  from  which  he  is  to 
read,  which  he  touches  with  his  right  hand,  the  bishop  says,  "Re- 
ceive (this  book),  and  be  reader  of  the  word  of  God,  destined,  if 
you  faithfully  and  usefully  fulfil  your  office,  to  have  a  part  with 
those  who  from  the  beginning  have  acquitted  themselves  well  in 
the  ministry  of  the  divine  word." 

The  order  of  Exorcist,  which  is  the  third  minor  order  is 
conferred  by  the  bishop  on  the  candidate  in  this  manner:  ''The 
bishop  takes  and  presents  to  him  the  book  in  which  the  ex- 
orcisms are  written,  which  he  touches  with  his  right  hand  whilst 
the  bishop  says,  "Take  (this)  and  commit  it  to  memory,  and 
have  power  to  impose  hands  on  persons  possessed,  be  they  bap- 
tised or  catechumens."  The  duties  attached  to  this  office  of  exor- 
cist are  further  explained  by  the  exhortation  of  the  prelate.  *  * 
"  It  is  the  duty  of  the  exorcist  to  cast  out  devils.  *  *  *  You 
receive  therefore  the  power  of  imposing  your  hands  on  the  pos- 
sessed and  by  the  imposition  of  your  hands,  with  the  grace  of 
the  Holy  Ghost,  and  the  word  a  of  the  exorcism,  the  unclean 
spirits  are  expelled  from  the  bodies  of  the  possessed."  (') 

We  need  not  he  surprised  to  see  that  the  church  grants  power 

to  her  inferior  ministers  to  cast  devils  from  tin-  bodies  of  the 

possessed,    who  might   disturb  the  <plict  of  her  sei\  ices.       Simple 

Laymen  in  the  early  days  of  the  church  exercised  thai  power. 
(')    Pontifical. 


A   HISTORY   OF  THE   WOR8HIP   OF   GOD.  131 

In  the  ordination  of  fche  Acolytes,  the  fourth  minor  order, 

the  bishop  begins  by  saying:  "As  yon  are  about  to  receive, 
dearest  children  the  office  of  Acolytes,  reflect  upon  what  you 
receive.  For  it  is  fche  duty  of  the  Acolyte  to  carry  the  candle- 
stick, to  light  the  lights  of  the  chinch,  and  minister  wine  and 
water  for  the  Eucharist.  *  *  *  After  this  the  bishop  takes  and 
presents  to  all  a  candlestick  with  a  candle  not  lighted,  which 
one  after  another  they  each  touch  with  their  right  hand  while 
the  bishop  says  : 

"Receive  this  candlestick  and  candle,  and  know  that  yon  are 
obligated  to  light  the  lamps  of  the  Church  in  the  name  of  the 
Lord.     Amen." 

Then  he  takes  and  presents  to  them  an  empty  cruet,  which 
likewise  they  touch  whilst  he  says  to  all  : 

"  lleceive  this  cruet  for  supplying  wine  and  water  for  the  Eu- 
charist of  the  blood  of  Christ,  in  the  name  of  the  Lord. 
Amen."  (') 

Let  the  reader  remark  that  all  the  powers  granted  by  the 
conferring  of  the  minor  orders  relate  to  the  Holy  Sacrifice  of 
the  Mass,  and  especially  to  the  solemn  celebration  of  the  same. 
According  to  the  spirit  of  the  church  the  functions  now  more 
generally  performed  by  laymen,  should  be  performed  by  clergy- 
men in  minor  orders.  These  are  not  bound  to  dedicate  them- 
selves perpetually  to  the  service  of  the  altar.  Not  so  however 
regarding  those  who  receive  the  sacred  or  greater  orders.  These 
are 

The  Subdeacon.  "No  one''  says  the  council  of  Trent,  "shall 
for  the  future  be  promoted  to  the  order  of  Subdeaconship  before 
the  twenty-second  year  of  his  age.  *  *  *  Such  as  have  a  good  testi- 
monial, and  have  been  already  tried  in  minor  orders,  and  are 
instructed  in  letters  and  in  those  things  which  belong  to  the  ex- 

(')     Pontif. 


132  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

ercise  of  their  orders  shall  be  ordained  Subdeaconsand  Deacons. 
They  shall  have  a  hope,  with  God's  help,  to  be  able  to  live  con- 
tinently. *  *  *  "  (') 

As  the  subdeacon  obliges  himself  to  observe  perpetual  chas- 
tity, and  to  recite  every  day  the  holy  breviary  under  pain  of 
mortal  sin,  the  ordaining  bishop  begins  by  addressing  him  as 
follows : 

"Dearest  child,  as  you  are  about  to  be  promoted  to  the  holy 
order  of  Subdeaconship,  you  should  attentively  consider  again 
and  again,  what  a  burden  you  this  day  freely  seek.  For  as  yet 
you  are  free,  etc.,  now  if  you  wish  to  persevere  in  your  holy  reso- 
lution, in  the  name  of  God  come  forward." 

After  the  reciting  or  singing  of  the  Litany  of  the  Saints, 
during  which  time  the  candidate  lying  prostrate  on  the  floor  is 
blessed,  -j-  sanctified  -\-  and  -j-  consecrated  by  the  prelate,  with' 
the  sign  of  the  cross  he  is  told  of  the  duties  of  the  subdeacon 
in  this  manner  *  *  *  "  Consider  well  the  ministry  that  is  given 
you.  It  is  the  duty  of  the  subdeacon  to  prepare  water  for  the 
service  of  the  altar.  *  *  *  To  assist  the  deacon,  and  present  him 
the  chalice  and  paten  used  in  the  sacrifice."  *  *  *  After  a  fer- 
vent exhortation,  "  the  bishop  takes  and  presents  to  him  an 
empty  chalice,  with  a  paten  placed  on  it.  which  he  touches  with 
his  right  hand  while  the  bishop  says:  '  See  whose  ministry  is 
given  to  you.  I  admonish  you  therefore,  so  to  comport  yourself 
as  to  be  pleasing  to  God.'  " 

During  the  performing  of  this  rite  of  the  ordination  of  a 
subdeacon.  the  bishop  clothes  him  with  the  vestments  to  be 
used  by  him  in  the  solemn  Mass.  viz..  the  amice,  the  maniple 
and  the  tunic,  and  finally  presents  him  the  book  of  Epistles 
which  he  touches  with  hie  righl  hand,  while  the  bishop  says: 

(')    Council  of  Trent.    Sees,  \.\iii.  c.  \iii. 


A   HISTORY   OF   THE    WORSHIP   OP   GOD.  133 

"  Receive  this  book  of  Epistles,  and  have  power  to  read  them 
in  the  holy  Church  of  God,  both  for  the  living  and  for  the  dead. 
In  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.     Amen.'' 

Tlie  Deacon.  The  ordination  of  the  Deacon  is  begun  with 
the  following  address  of  the  bishop.  "Dearest  child. 
who  art  about  to  be  promoted  to  the  Levitical  order,  consider 
earnestly  to  what  a  grade  in  the  church  you  ascend.  For  it  is 
the  duty  of  the  Deacon  to  minister  to  the  altar,  to  baptize  and 
preach." 

After  many  prayers,  when  the  moment  of  ordination  lias 
come,  the  candidate  goes  up  to  the  altar  and  kneels  before  the 
Bishop,  who  places  his  right  hand  on  his  head,  saying: 

"Receive  the  Holy  Ghost,  in  order  that  you  may  have 
strength,  and  to  enable  you  to  resist  the  devil  and  his  tempta- 
tions. In  the  name  of  the  Lord."  Through  the  imposition  of 
the  hands  of  the  Bishop,  the  candidate  has  now  received  the 
sacred  indelible  character  of  Deacon.  He  is  now  permitted  to 
stand  near  the  priest  at  the  altar  to  baptize  and  preach,  and  sing 
the  gospel  in  the  church  of  God,  both  for  the  living  and  the 
dead,  and  therefore  the  Bishop  gives  him  the  insignia  of  his 
office. 

The  Priest.  Catholics  know  what  importance  the  church 
attaches  to  the  ordination  of  her  ministers,  particularly  to  that 
of  the  priest.  Next  to  the  Bishop  the  priest  stands  highest  in 
the  sacred  Hierarchy  of  order.  The  following  extracts  from 
the  rite  used  in  his  ordination  will  instruct  us  at  least  in  part  as 
to  his  duties  and  the  virtues  required  of  him.  "Dearest  child, 
who  art  about  to  be  consecrated  to  the  office  of  the  priesthood, 
endeavor  to  receive  it  worthily,  and  when  received,  to  discharge 
its  obligations  in  a  praise-worthy  manner.     For  it  is  the  duty  of 


134  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

the  priest  to  offer  Sacrifice,  to  bless,  to  govern,  to  preach  and  to 
baptize." 

The  candidate  for  the  priesthood  receives  the  sacred  char- 
acter through  the  imposition  of  the  Bishop's  hands  accompanied 
with  prayer. 

Of  the  impressive  ceremonies  performed  by  the  Bishop  in 
the  rite  of  the  ordination  of  the  priest,  we  will  mention  the  fol- 
lowing.    A  lie]-  the  reciting  of  the  Veni  Creator  SpirUtcs: 

(t The  Bishop  anoints  with  the  oil  of  Catechumens  in  the 
form  of  a  cross  both  hands  joined  together  of  the  candidate. 
*  *  *  *  saying.  Vouchsafe  0  Lord  to  consecrate  and  sanc- 
tify these  hands,  by  this  onction  and  our  blessing.  R.  Amen. 
That  whatever  they  shall  bless  may  be  blessed,  and  whatever 
they  shall  consecrate  may  be  consecrated  and  sanctified  in  the 
name  of  the  Lord.     R.  Amen." 

The  Bishop  presenting  to  the  candidate  a  chalice  containing 
wine  and  water,  and  a  paten  upon  it,  with  a  host,  says  to  him: 
"  Receive  power  to  offer  Sacrifice  and  to  celebrate  Mass  both  for 
the  living  and  for  the  dead.     Amen." 

The  Reverend  clergy  who  arc  in  Sacred  orders  being  in  real- 
ity the  ministers  of  the  church,  consecrated  irrevocably  to  the 
service  of  God,  and  accepted  as  such  by  their  Bishops,  are  bound 
to  act  as  mediators  between  God  and  men,  "for  every  high 
priest  taken  from  among  men  is  appointed  for  men  in  things 
which  regard  God,  that  he  may  offer  gifts  and  Sacrifices  for 
sin.(') 

In  order  that  they  may  properly  fulfil  this  duty,  the  church 
lays  on  them,  and  they  by  an  implicit  vow.  accepl  the  obliga- 
tion to  recite  the  Breviary  or  Holy  office  every  day.     This  form 

of  praise  and  prayer  which  is  used  by  thousands   and    thousands 
(')  Heb.  \.  i. 


A   HISTORY   OF  THB    WORSHIP   OF   GOD.  135 

of  Sacred  ministers,  at  all  hours  of  the  day  and  night,  is  made 
up  of  the  psalms  of  the  old  testament,  extracts  from  the  lives  of 
Saints,  commentaries  upon  the  gospels  of  the  Sundays,  or  feasts 
of  the  year.  Who  will  not  feel  thankful  to  God  when  he  re- 
jnenihers  that  there  ace  BO  many  prayers  offered  for  him,  inces- 
santly by  the  ministers  of  the  church  ?  Hut  as  all  the  rders  of 
the  clergy,  both  minor  and  major  relate  to  the  Sacrifice  of  the 
Mass,  so  each  officer  of  the  Breviary  recited  by  them,  relates 
also  to  the  .Mass  as  a  preparation  for  saying  it  or  as  thanksgiv- 
ing for  having  said  it.  In  saying  the  office,  the  priest  adores 
Jesus  Christ  the  King  of  the  apostles,  of  martyrs  and  in  the 
Mass  he  implores  their  attendance  and  returns  thanks  to  God 
who  made  them  saints.  But  let  us  not  forget  that  all  the 
official  prayers  of  the  ministers  of  God,  and  all  the  Masses  which 
they  say,  are  offered  to  the  Almighty  through  our  Lord  Jesus 
Christ,  for  the  welfare  of  each  and  all  members  of  the  church. 


Section  3.     sacked  music. 

"From  the  time  of  the  Apostles  to  the  present  day  the 
church,  in  the  performance  of  her  sacred  rites  and  especially  in 
the  solemn  sacrifice  of  the  Mass,  has  always  employed  music 
both  for  the  purpose  of  more  easily  turning  men's  thoughts  to 
God,  and  of  worshipping  God  in  a  manner  more  befitting  His 
Majesty.  For,  as  St.  John  Chrysostom  remarks,  "there  is 
nothing  better  suited  to  rouse  the  soul  of  man,  to  raise  it,  as  it 
were,  above  the  things  of  earth  and  free  it  from  the  bonds  of 
flesh,  to  inspire  it  with  love  of  wisdom  or  fill  it  with  contempt 
for  all  worldly  things,  than  singing,  and  the  rhythm  of  sacred 
hymns."  (') 

(')  Ps.  41,  n.  1. 


136  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

These  advantages,  however,  are  to  be  derived  only  from  that 
kind  of  music  which  most  faithfully  serves  the  purposes  of  re- 
ligion and  is  entirely  consonant  with  the  holiness  of  the  object 
to  which  it  is  united.  The  use  of  such  music  is  sanctioned  by 
the  church;  such  she  has  always  used  in  her  solemn  services" 
and  such  she  recommends  and  prescribes  for  future  use.  She 
has  always  not  only  most  carefully  excluded  from  her  sacred 
rites  such  secular  compositions  and  voluptuous  singing  as  are 
calculated  to  distract  the  mind  and  fill  it  with  thoughts  of 
worldly  pleasure,  but  she  has  ever  abhorred  and  denounced 
them  as  being  most  hurtful  to  religion  and  positively  injurious 
to  souls. 

Guided  by  the  prescriptions  and  admonitions  of  the  Fathers 
and  Sovereign  Pontiffs,  we  renew  the  decree  (No.  361)  of  the 
Second  Plenary  Council  of  Baltimore,  and  direct  all  our  priests 
to  labor  assiduously  to  correct  whatever  abuses  may  have  crept 
into  the  vocal  and  instrumental  music  in  their  churches.  More- 
over, while  reminding  them  of  the  duty  incumbent  upon  them 
of  attending  personally  to  the  selection  of  music  for  their 
churches,  we  strictly  charge  them  never  to  permit  the  House  of 
God  to  be  profaned  by  secular  music,  and  to  allow  in  it  only 
such  airs  as  are  grave,  devotional  and  truly  religious.  We 
furthermore  direct  them  to  exclude  from  the  Mass.  all  singing 
which  mutilatesthe  words  of  the  Liturgy,  as  well  as  thai  which 
a  hounds  in  too  frequent  repetitions,  or  so  transposes  the  words 
as  to  change  or  totally  destroy  their  meaning. 

It  is  also  our  wish  and  command  that  the  singing  be  so  regu- 
lated as  not  to  interrupt  the  Mass  in  places  where  interruptions 
arc  not  permitted  by  the  rubrics;  that,  if  possible,  the  music 
be  made  to  accord  with  the  seasons  of  the  year  and  the  olasa  - 
of  religious   Feasts,  and   that    in  those  places  where  the  Vesper 


A   HISTORY   OF   THE   WORSHIP   OF  GOD.  137 

service  is  held   the  entire  Vespers,  that  is   the  psalms   without 
mutilation  or  abridgment,  he  sung. 

Finally,  in  the  words  of  the  preceding  Council  of  Baltimore, 
with  which  we  most  fully  agree,  "We  think  it  advisable  to 
teach  the  elements  of  the  Gregorian  chant  in  our  parochhd 
schools,  so  that  the  number  of  persons  able  to  sing  the  psalms 
correctly  may  gradually  increase,  and  thus  in  time,  the  majority 
of  the  faithful  will  be  able  to  sing  Vespers  and  other  parts  of 
the  Liturgy,  with  the  choir,  as  was  done  in  the  primitive  ages  of 
the  church  and  as  is  still  the  practice  in  some  countries.  By 
this  means  the  spiritual  good  of  all  will  be  promoted,  according 
to  the  words  of  St.  Paul:  "  Speaking  to  yourselves  in  psalms 
and  hymns,  and  spiritual  canticles."  (') 

SECTION  4.       CEREMONIES  SPECIAL  TO  SOLEMN    MASS. 

The  Asperger  or  sprinkling  with  holy  water  before  solemn 
or  high  Mass  on  Sundays,  is  performed  as  a  means  to  prepare 
the  people  to  hear  it  with  proper  dispositions.  We  think  it  un- 
necessary to  place  before  our  readers  the  words,  or  rather  sup- 
plications, which  accompany  the  ceremony,  since  they  are  found 
in  their  prayer  books.  It  may  not,  however,  be  useless  to  re- 
mark that  the  effects  of  this  rite  are  visible  in  the  peace  of  mind 
which  it  produces  in  the  assistants,  a  peace  and  calmness  most 
desirable  to  profit  by  the  sacrifice  soon  to  be  offered  for  them. 

The  Introit  is,  (or  ought  to  be)  sung  by  the  choir  when  the 
priest  begius  the  great  action  at  the  foot  of  the  altar.  The  in- 
troit is  made  up  of  an  anfchem,  with  the  first  verse  of  one  of  the 
psalms,  and  the  doxology.  Glory  be  to  the  Father,  and  to  the 
Son,  and  to  the  Holy  Ghost.  The  antiphon,  or  first  words  of 
the  introit,  gives  as  it  were  the  key  to  understand  the  object  01 

(')   3d  Plen.  C.  of  Baltimore. 


138  THE  WORSHIP  INSTITUTED  BI  JESUS  CHRIST. 

the  feast  which  is  celebrated.  As  an  instance:  on  Christmas 
day  they  sing  at  the  introit,  "  A  child  is  born  for  us,  and  a  son 
is  given  to  us,  whose  government  is  upon  hie  shoulders  *  *  *" 
For  the  feast  of  St.  Peter  and  Paul  the  introit  is,  "  Now  I  know 
truly  that  the  Lord  has  sent  His  angel  and  delivered  me  out  of 
the  hand  of  Herod,  and  from  all  the  expectation  of  the  people 
of  the  Jews." 

We  envy  the  privilege  of  those  congregations  in  whose 
churches  the  introit  is  sung  in  such  manner  as  to  be  understood 
by  those  ofthe  assistants  who  know  Latin.  In  this  case  the  very 
first  words  of  the  antiphon  remind  them  of  benefits  conferred 
upon  them,  and  they  feel  that  the  church  of  their  God  is  not 
for  them  the  house  of  a  stranger. 

The  incensing  of  the  altar  takes  jdace  as  soon  as  the  pries! 
has  gone  up  on  the  platform,  accompanied  by  the  deacon  and 
subdeacon.  The  use  of  incense  in  apartments  destined  for  great 
occasions,  or  in  honor  of  persons  high  in  dignity,  is  no  new 
thins:  in  the  world.  He  whom  we  intend  to  honor  is  the  same 
who  was  pleased  to  accept  the  incense  of  the  Magi,  and  the 
faithful  understand  that  their  prayers,  as  an  odor  of  sweet  in- 
cense should  be  sent  up  to  the  throne  of  God,  from  hearts  burn- 
ing with  the  fire  of  sacred  love  represented  by  the  lire  of  the 
censer.  The  altar  is  incensed  in  honor  of  Him  who  will  soon 
descend  upon  it,  and  the  priest  is  incensed  because  lie  represents 
and  acts  for  Jesus  Christ  our  Sovereign  Pontiff. 

The  chantors  begin  the  singing  of  the  Kyrie  eleison  after 
they  have  finished  that  of  the  Introit.  But  as  the  Kyrie  belongs 
to  the  ordinary  of  the  Mass,  being  recited  at  all  the  Masses,  not 
the  singers  alone  should  sing  it,  according  to  the  spirit  of  the 
church,  bul  the  whole  congregation  with  them.     Kyru  eleison 

IB    sung    three    times    in    honor    of    the  Father;    Christ  c  eleison 

three  times  in  honor  of  the  Son.  and  Kyrie  eleison  again  three 


A   HISTORY   OF  THE   WORSHIP   OF   GOD.  139 

times  in  honor  of  the  Il<>l\  Ghost.  It  La  an  act  of  faith,  a 
solemn  supplication  of  a  whole  parish  to  the  Most  Holy  Trinity. 
If  this  solemn  invocation  is  impressive  when  sun-  l»\  few  voices 
only,  how  much  more  impressive  and  edifying  if  the  children, 
the  young  men.  young  women  and  those  venerable  by  age  were  to 
join  in  the  chorus.  How  much  more  edifying  if  the  music,  as 
tie'  council  of  Baltimore  says,  were  "  made  to  accord  with  the 
seasons  of  the  year  and  the  classes  of  religious  feasts.  The 
graduate  and  many  manuals  for  the  laity  contain,  for  the  Kyrie 
and  other  parts  of  the  ordinary  of  the  Mass,  to  be  sung  by  the 
congregation,  melodies  which  are  noble,  religious  and  short." 

The  Gloria  vn  excelsis  which  follows  the  Kyrie  eleison 
should  also  be  sung  at  the  solemn  Mass,  and,  if  possible,  by  the 
whole  assembly.  The  priest  alone  sings  the  three  first  words, 
and  the  assistants  continue  this  truly  admirable  hymn.  Public 
worship  is  due  to  God  by  each  Christian  community,  in  this 
sense  that  they  should  unite  in  adoring  Kim,  returning  Him 
thanks,  begging  pardon  for  their  offenses  and  praying  for  di- 
vine grace.  Such  are  the  ends  of  the  Sacrifice  for  which  in  a 
few  moments  Jesus  Christ  will  offer  Himself  on  the  altar.  The 
same  ends  of  the  sacrifice  are  clearly  expressed  in  the  livmn.  as 
the  reader  may  judge. 

"Glory  be  to  God  on  high,  and  on  earth  peace  to  men  of 
good  will.  We  praise  Thee  ;  we  bless  Thee  ;  we  adore  Thee  ; 
we  glorify  thee  ;  we  give  Thee  thanks  for  Thy  great  glory.  0 
Lord  God,  heavenly  King.  God  the  Father  Almighty;  0  Lord, 
the  only  begotten  Son,  Jesus  Christ ;  0  Lord  God,  Lamb  of 
God,  Son  of  the  Father,  Thou  who  takest  away  the  sins  of  the 
world,  have  mercy  on  us.  Thou  who  takest  away  the  sins  of  the 
world,  receive  our  prayer.  Thou  who  sittest  at  the  right  hand 
of  the  Father,  have  mercy  on  us.  For  Thou  only  art  holy  : 
Thou  only  art  the   Lord  ;  Thou  only,  0  Jesus  Christ,  with  the 


140  THE   WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

Holy   Ghost   art  most  high  in  the  glory  of  God  the   Father. 
Amen." 

The  parts  of  the  solemn  Mas6  sung  by  the  sacred  ministers 
must  be  sung  according  to  the  manner  laid  down  in  Missals  ap- 
proved by  the  sacred  congregation  of  rites. 

The  Collects,  or  Orisons  are  sung  by  the  priest  standing  up 
with  outstretched  arms;  are  always  preceded  by  the  invitation 
Oremu8  (let  us  pray),  and  end  with  the  words  through  our 
Lord  Jesus  Christ,  etc.,  (Per  Dominum  Nostrum  Jesum  Chris- 
tum.) The  Collects  after  the  Gloria  in  excelsis,  and  also  the 
Secrets  before  the  Preface,  and  the  Post  Communions  relate  to 
the  feasts  of  our  Lord  or  of  the  Saints  which  we  celebrate,  and 
invite  us  to  ask  for  a  participation  of  their  virtues. 

In  a  preceding  section  we  spoke  of  the  divers  orders  of  the 
clergy,  and  remarked  that  they  all  relate  to  the  solemn  offerings 
of  the  Mass.  It  were  indeed  desirable  that  all  the  work  about 
the  church,  and  all  the  functions  about  the  altar,  should  be 
done  or  performed  by  clergymen:  but  on  account  of  the  scarcity 
of  clergymen  in  minor  and  major  orders,  their  functions  are 
performed  by  young  laymen;  and  still  it  is  a  pleasant  rite  to 
see  young  men  or  boys  of  the  congregation,  all  dressed  in  cas- 
socks and  surplices,  carrying  the  censer,  moving  the  Mass  book, 
offering  the  wine  and  water  to  the  clergy  in  higher  orders. 
Their  size,  motions,  and  youthful  appearance  make  a  pleasing 
contrast  to  that  of  the  older  clergy.  *  *  The  very  plate 
they  occupy  around  the  altar,  whilst  the  sacred  ministers  stand 
on  its  platform,  is  in  itself  a  very  suggestive  lesson. 

The  Epistle  which  follows  the  singing  of  the  last  collect,  is 
,-iing  by  the  Subdeacon,  at  solemn  Mass.  The  Epistle  consists 
of  a  paBBage  from  the  Epistles  of  St.  Paul,  of  the  other  Apostles, 
or  from  hooks  of  the  Old  Testament.  The  Apostles  of  our  Lord 
used    to    write  to   the   churches    which    they  had    founded,  as 


A    HISTORY   OF   THE    WORSHIP    OF   GOD.  141 

bishops  and  priests  do  now,  regarding  matters  connected  with 
the  spiritual  welfare  of  their  subjects.  The  Subdeacon  comes 
nearer  the  assistants  when  he  is  about  to  sing  the  Epistle.  His 
presence  in  that  place,  and  the  lesson  which  he  generally  sings 
out  with  clear  distinctive  voice,  would  almost  make  us  believe 
that  St.  Paul  has  written  to  us  from  Rome,  from  Corinth  or 
some  other  place. 

The  Gospel.  After  the  singing  of  the  gradual,  tract  and 
sometimes  of  a  sequence  or  prose,  we  have  the  singing  of  the 
Gospel  by  the  Deacon.  The  Gospel,  as  the  name  indicates,  is 
an  extract  from  one  of  the  four  Gospels  which  relates  to  the. 
feast  of  the  day.  "After  these  things  the  Deacon  places  the 
Gospel  book  on  the  table  of  the  altar,  and  the  celebrant  blesses 
the  incense.  The  Deacon  then  kneelingibefore  the  priest  with 
his  hands  joined  says:  Pray  Sir  a  blessing,  to  which  the  cele- 
brant replies.  The  Lord  be  in  thy  heart  and  on  thy  lips,  that 
thou  mayest  worthily  and  fittingly  proclaim  His  Holy  Gospel, 
in  the  name  of  the  Father  and  of  the  Son  +  and  of  the  Holy 
Ghost,  Amen." 

Having  received  the  blessing  and  kissed  the  hand  of  the 
celebrant,  the  Deacon  proceeds  with  attendants  bearing  incense 
and  lights  to  the  Gospel  side,  and  standing  with  hands  joined 
sings,  "  The  Lord  be  with  you,"  etc.  When  he  sings  Sequentia, 
etc.,  he  makes  the  sign  of  the  cross  upon  the  book,  and  upon 
himself,  on  his  forehead,  his  lips  and  his  heart,  and  thereupon 
incenses  the  book  thrice.  After  the  Gospel  the  Subdeacon 
takes  the  book  to  the  celebrant  who  kisses  it  and  is  incensed  by 
the  Deacon."  (') 

When  the  Deacon  carries  the  Gospel  book  to  the  place 
where  it  is  to  be  sung,  the  congregation  stands  up;  they  also 
make  the  sign  of   the  cross  on   their  forehead,  their  lips  and 

Rubrics  of  the  Missal. 


142  THE  WORSHIP  INSTITUTED  BY  JESUS   CHRIST. 

their  heart,  testifying  as  it  were  by  this  act,  that  they  believe 
the  Gospel,  are  ready  to  confess  it  with  their  lips,  and  to  con- 
form their  lives  to  its  teaching.  Let  us  here  remind  our  read- 
ers that  the  passages  of  the  Gospel  read  on  the  Sundays  and 
leasts  of  the  church,  have  been  so  admirably  selected,  that  by 
listening  to  them  when  they  are  read  and  to  the  explanation  of 
them  by  the  priest,  the  Catholic  becomes  without  any  effort 
fully  instructed  in  the  life,  the  miracles,  the  teachings  and 
spirit  of  Jesus  Christ. 

The  Sermon.  The  most  proper  time  during  the  Mass,  for 
the  instruction,  the  announcements,  recommendations  of  the 
pastor,  etc.,  is  that  which  follows  the  singing  of  the  Gospel: 
for  it  is  quite  natural  to  comment  upon  the  words  of  the  Saviour 
immediately  after  hearing  them  from  the  lips  of  the  Deacon, 
and  as  the  most  sacred  part  of  the  great  act  is  approaching  it 
is  well  to  remind  the  assistants  that  they  should  fervently  pray, 
for  the  sick  of  the  Parish,  for  the  rest  of  departed  souls,  for 
benefactors,  etc. 

The  Credo,  sung  at  the  solemn  Mass,  is  the  symhol  of  faith 
drawn  up  by  the  Council  of  Nice,  somewhat  more  explicit 
than  the  Apostles'  creed.  The  celebrant  sings  aloud  the  four 
first  words,  and  the  congregation  continues.  The  church  is 
particularly  desirous  that  this  solemn  profession  of  our  faith 
should  be  sung  intelligibly  from  beginning  to  end.  Although 
contained  in  the  prayer  books  of  our  readers  we  think  if  useful 
to  t  ranseribe  it  here. 

"  I  believe  in  one  God.  the  father  Almighty,  Mater  of 
heaven  and  earth,  and  of  all  things  risible  and  invisible.  And 
in  one  Lord  Jesus  Christ,  the  onlj  begotten  Son  of  God,  born 
of  the  father  before  all  ages.  God  of  God,  Light  of  Light, 
\er\  God  of  very  God:  begotten    not   made:  being  of  one  ^\\^- 

Btance  with  the  Father.  b\    whom    all    things  were    made.      Who 


A   HISTORY   OF   THE   WORSHIP   OF   GOD.  143 

for  us  men  and  for  our  salvation,  came  down  from  heaven,  and 
was  incarnate  by  the  Holy  Ghost  of  the  Virgin  Mary,  and  was 
made  man  (here  all  kneel  down).  He  was  crucified  also  for 
us,  suffered  under  Pontius  Pilate,  and  was  buried.  The  third 
day  He  rose  again  according  to  the  Scriptures;  and  ascended 
into  heaven,  and  sitteth  at  the  right  hand  of  the  Father;  and 
llr  shall  come  again  with  glory  to  judge  both  the  living  am! 
the  dead;  of  whose  kingdom  there  shall  be  no  end. 

And  I  believe  in  the  Holy  Ghost,  the  Lord  and  giver  of  life, 
who  proceedeth  from  the  Father  and  the  Son,  who  together 
with  the  Father  and  the  Son  is  worshipped  and  glorified,  who 
spoke  by  the  prophets  ;  and  one  holy,  Catholic  and  Apostolic 
church.  I  confess  one  baptism  for  the  remission  of  sins. 
And  I  look  for  the  resurrection  of  the  dead,  and  the  life  of  the 
world  to  come.     Amen." 

The  writer  remembers  how  impressed  he  felt  when  during 
the  Vatican  council  he  used  to  recite  the  Nicean  creed  at  the 
Mass,  in  common  with  about  700  other  bishops,  representing  all 
the  Catholics  of  the  world.  The  practice  of  reading  or  reciting 
it  at  the  parochial  Mass  can  not  be  too  earnestly  recommended 
to  the  faithful.  By  so  doing  they  would  feel  that  there  is  bu1 
one  Lord,  one  faith,  one  baptism.         *         * 

The  Offertory.  This  name  is  given  to  the  antiphon  sung 
by  the  choir  at  the  end  of  the  Credo.  More  generally,  however. 
the  name  Offertory  is  used  to  signify  the  part  of  the  Mass  in 
which  the  bread  and  wine  are  offered  to  God  and  incensed.  The 
Offertory  is,  next  to  the  Elevation,  the  most  solemn  pari  of  the 
service.    It  begins  by  the  usual  salutation  or  invitation.   Orerrvus. 

The  distinction  and  nature  of  the  orders,  major  and  minor, 
are  here  quite  noticeable.  The  priest,  the  Deacon  and  Snbdeacon 
stand  on  the  platform  of  the  altar,  the  others  below  the  steps; 
the  deacon  at  the  right  hand  of  the  priest  offers  the  bread  with 


144  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

him,  pours  the  wine  into  the  chalice,  whilst  the  Subdeacon, 
helped  by  the  Acolytes,  pours  in  a  few  drops  of  water.  The 
smoke  of  the  incense  which  rises  up  from  the  burning  coals  in 
the  censer,  whilst  the  celebrant  incenses  the  Oblata,  adds  to  the 
beauty  of  a  scene  which  speaks  at  the  same  time  to  the  mind  and 
to  the  heart.  It  may  have  occurred  to  our  readers  to  say  to 
themselves  when  they  beheld  the  clergy  in  their  bright  robes 
around  the  altar,  "These  who  are  clothed  in  the  white  garments 
are  they  who  fled  from  amidst  the  dangers  of  the  world,  have 
washed  their  robes  in  the  blood  of  the  Lamb  and  follow  the 
Lamb.  *  *  *  Blessed  are  the  clean  of  heart,  for  they  shall  see 
God." 

There  was  a  time  when  the  bread  and  wine  for  the  sacrifice 
were  offered  by  the  people,  and  it  was  the  duty  of  the  Subdeacon 
to  sort  out  these  offerings.  As  they  were  generally  very 
numerous,  the  plates  or  patens  used  to  receive  them  were  of  a 
large  size,  and  were  removed  from  the  altar  with  the  offerings 
not  selected  for  the  sacrifice.  As  a  memorial  of  this  usage  the 
Subdeacon  receives  the  paten  from  the  Deacon,  and  holds  it  up 
wrapt  in  the  veil  until  the  end  of  the  Pater  noster. 

Be  pleased,  dear  reader,  to  take  your  prayer  book,  and  read 
over  with  attention  the  prayers  used  by  the  priest  in  the  offering 
of  the  bread  and  wine,  in  the  blessing  of  the  incense,  in  the  in- 
censing of  the  Oblata  and  of  the  altar.  You  will  then  under- 
stand how  wisely  the  church  ruled  that  the  priest  should,  as  it 
were,  forget  the  audience,  to  give  all  his  attention  to  the  great 
act  of  worship,  of  which  the  offering  of  the  elements  forme  a 
part.  But  if  the  visible  part  of  the  function  is  admirable,  who 
can  tell  of  the  generous  acts  of  love,  of  sorrow,  of  resignation  to 
God's  will,  which  are  offered  to  God  by  the  assistants,  together 
with  the  smoke  of  the  incense,  and  of  the  ottieial  oblation  by  the 
celebrant.     The  proper  time  to  take  up  the  collection  is  that  of 


A    HISTORY   OF  THE   WORSHIP  OF  GOD.  1  !•"■ 

the  offertory.  The  collection  taken  up  at  this  time  reminds  us 
of  the  discipline  of  the  church  in  former  days,  and  is  destined 
to  procure  the  things  necessary  for  the  sacrifice. 

The  celebrant  of  the  Mass.  after  washing  his  hands  on  the 
epistle  side,  returns  to  the  middle  of  the  platform,  and  turning 
to  the  assistants  raises  his  voice  a  little  and  says,  "  Pray,  my 
brethren,  that  my  sacrifice  and  yours  may  be  acceptable  to  God, 
the  Father  Almighty."  As  the  time  of  the  consecration  ap- 
proaches he  feels  as  it  were  terrified  at  the  thought  of  that  mosl 
sublime  action,  which  he  is  called  to  perform,  and  earnestly 
asks  of  the  congregation  to  assist  bim  by  their  prayers.  This 
request  of  the  minister  of  God,  becomes  most  impressive  when 
addressed  to  the  large  assembly  which  is  generally  present  at  the 
solemn  Mass.  To  the  invitation  of  their  priest  the  people 
answer,  "May  the  Lord  receive  the  Sacrifice  from  thy  hands. 
to  the  praise  and  glory  of  his  name,  to  our  benefit,  and  to  that 
of  all  His  holy  church." 

The  Preface.  Almighty  God  is  principally  glorified  in  the 
Mass,  by  the  offering  which  Jesus  Christ  our  Pontiff  makes  of 
Himself  to  the  Holy  Trinity.  He  at  the  Mass,  gives  perfect,  ad- 
equate honor  to  God.  The  church,  however,  does  not  neglect 
to  invite  her  children  to  glorify  God  during  the  Sacrifice.  We 
remember  the  A'yW*  hleison,  the  Gloria  in  ewcelsis  the  confiteor, 
the  striking  of  the  breast,  the  bending  of  the  knees.  We  know 
not,  however,  of  any  formula  of  prayer  and  praise,  which  can 
compare  with  the  Preface;  and  as  to  the  chant  prescribed  by  the 
church  to  which  the  words  are  set,  it  seems  to  us  like  one  which 
was  brought  to  men  by  angels.  As  we  have  commented  upon 
the  Preface  in  a  preceding  chapter,  we  will  merely  add  that 
there  is  a  particular  Preface  to  be  recited  or  sang  at  all  the 
Masses  of  the  Apostles,   of  the   Plessed  Virgin   Mary,   and  of 

ion 


14G  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

each  festival  of  our  Lord  Jesus  Christ.  When  we  bear  in  mind 
that  the  Preface  proper  to  the  festival  is  6ang  on  those  days  in 
presence  of  a  large  congregation  preparing  for  the  coming  of 
the  Lamb  of  God  on  the  altar,  we  cannot  but  admit,  that  a  rite 
more  impressive  could  not  be  invented  by  men.  We  will,  as  an 
example,  transcribe  the  Preface  of  the  Ascension  : 

"It  is  truly  meet  and  just,  right  and  salutary,  that  we 
should  always  and  in  all  places  give  thanks  to  Thee,  0  Holy 
Lord,  Father  Almighty,  Eternal  God,  through  Christ  our  Lord, 
who,  after  His  resurrection,  appeared  openly  to  all  His  disci- 
ples, and  in  their  sight  ascended  up  to  heaven  to  make  us  par- 
takers of  His  Divinity.  And,  therefore,  with  the  Angels  and 
Archangels,  with  the  Thrones  and  Dominations,  and  with  all  the 
army  of  the  heavenly  Host  we  sing  a  hymn  to  Thy  glory,  saying 
without  ceasing," 

"Holy,  Holy,  Holy,  Lord  God  of  hosts.  The  heavens  are  full 
of  Thy  glory.  Hosanna  in  the  Highest.''  These  last  words  are 
spoken  by  the  priest  in  a  low  voice.  But  while  he  begins  and 
goes  on  with  the  Canon  of  the  Mass,  the  choir  alone,  or  when 
possible  the  congregation  with  the  choir,  sing  the  Sanctus  Sanc- 
tis, which  should  be  ended  before  the  Consecration.  But  after 
the  elevation  the  choir  and  the  assistants,  coming  down  as  it 
were  from  heaven  where,  with  the  angels  and  saints,  they  had 
sang  the  glory  of  the  Thrice  Holy  Trinity,  give  all  their  atten- 
tion to  the  victim  now  present  on  the  altar,  and  they  now  sing, 
"  Blessed  is  He  that  Cometh  in  the  name  of  the  Lord.  ll<>s,i,,int 
in  the  highest." 

1 1  is  unnecessary  for  us  to  make  here  any  comments  on  the 
Consecration,  the  Lord's  prayer  and  the  Communion.  Whal 
we  saiil  regarding  those  rites  in  a  preceding  chapter  will  Buffice, 
since  they  arc  precisely  the  same  in  the  solemn  as  in  the   private 


A    HISTORY   OF  THE   WORSHIP   OF   OOD.  147 

Mass.  The  only  difference  consists  in  the  Dumber  <»f  ministers 
and  the  singing  by  the  priest  and  the  people. 

Although  it  is  here  unnecessary  to  place  anew  before  our 
readers, the  rite  of  communion  to  the  people,  we  think  it  will  be 
useful  to  suggest  a  practice  which  would  add  much  beauty  to 
the  rite  of  communion  at  high  or  solemn  Mass,  if  it  were  fol- 
lowed and  properly  performed  everywhere. 

Playing  on  the  organ  at  the  time  of  Communion.  It  has 
often  been  remarked  that  the  organ  is  the  instrument  of  the 
church,  filling  the  place  of  all  the  other  instruments  invented 
by  men,  and  representing  the  voices  of  all  the  creatures  of  God. 
As  the  bell  which  calls  the  faithful  to  the  sacrifice,  is  blest,  80 
the  organ  is  also  blessed,  with  an  especial  blessing,  for  it  is  des- 
tined by  its  harmonious  sounds  to  elevate  the  souls  of  men,  to 
draw  their  attention  to  the  real  presence,  and  to  make  them 
unite  their  praise  and  adoration  to  those  of  the  angels  present 
around  the  altar. 

According  to  the  rules  of  the  church,  the  organ  should  be 
played,  in  a  more  solemn  and  sweet  tone  at  the  time  of  the  ele- 
vation. Why  should  not  this  he  done  at  the  time  of  commun- 
ion, also  at  high  or  solemn  Mass  ?  This  would  certainly  be  a 
powerful  help  to  devotion,  and  the  church  desires  it  to  be  done. 

(') 

All  those  who  assist  at  the  Mass.  should  unite  their  thanks- 
givings to  those  of  their  brethren,  who  have  received  commun- 
ion, tor  they  have  been  present  at  the  great  sacrifice,  it  was 
offered  especially  for  them. 

It  is  worthy  of  notice  that  the  priest  at  the  altar,  ceases  as  it 
were  to  be  silent  after  Communion.  He  raises  nie  voice  to  recite 
or  sing  the  Orison  named  Post.   Communion,  which  always  con- 

(')     Ceremoniale  Epis.  Cap.  xxvii.,  L.  1. 


148  THE  WORSHIP  INSTITDTED  BY  JESUS  CHRIST. 

tains  an  act  of  thanksgiving  and  a  prayer.  To  a  participation 
in  this  expression  of  gratitude, the  congregation  hadheen  invited 
by  t lie  priest  by  the  usual  Uominua  Vobiscum.  He  now  dis- 
misses them  by  saying  Ite  Missa  est  (the  sacrifice  is  over). 

Yet  the  priest  is  a  father,  lie  desires  to  bless  them  once  more 
before  they  withdraw.  "May  Almighty  God  bless  you,  +  the 
Father,  the  Son  and  the  Holy  Ghost."     Amen. 

His  spiritual  children  stand  in  need  of  a  blessing.  During 
the  week  begun  on  the  Sunday  some  of  them  will  probably 
depart  out  of  this  life.  They  shall  all  have  to  encounter  temp- 
tations, they  have  need  of  strength  to  carry  their  cross  and  fulfill 
the  duties  of  their  vocation.  The  blessing  is  imparted  to  them 
with  the  sign  of  the  cross,  as  it  were  from  the  bleeding  hands  of 
the  < 'iMicitied. 

The  first  verses  of  the  first  chapter  of  St.  John  are  generally 
recited  at  the  end  of  Mass  after  the  priest  has  blest  the  congre- 
gation.    We  place  it  anew  before  the  eyes  of  onr  readers. 

"In  the  beginning  was  the  Word,  and  the  Word  was  with 
God,  and  the  Word  was  God. 

The  same  was  in  the  beginning  with  God. 

All  things  were  made  by  him  :  and  without  him  was  made 
nothing  that  was  made. 

In  him  was  life,  and  the  life  was  the  light  of  men  : 

And  the  light  shinetb  in  darkness,  and  the  darkness  did  nut 
comprehend  it. 

There  was  a  man  sent  from  God,  whose  name  was  John. 

This  man  came  for  a  witness,  to  give  testimony  of  the  light, 
that  all  men  might  believe  through  him. 

lie  was  not  the  light,  bul  was  to  give  testimony  of  the  light. 

That  was  the  true  light,  which  enlightenetfa  every  man  that 
cometh  into  t  his  world. 


A   HISTORY   OF  THE   WORSHIP   OF  GOD.  149 

He  was  iii  the  world,  and  the  world  was  made  by  him,  and 
the  world  knew  him  not. 

lie  came  unto  his  own,  and  his  own  received  him  not. 

But  to  as  many  as  received  him,  hegavethem  power  in  be 
made  the  sons  of  God,  to  them  that  believe  in  his  "name. 

Who  are  horn,  not  of  Mood,  nor  of  the  will  of  the  flesh,  nor 
of  the  will  of  man,  hut  of  God. 

And  the  Word  was  made  flesh,  and  dwelt  among  us  (  and  we 
saw  his  glory,  the  glory  as  it  were  of  the  only  begotten  of  the 
Father)  full  of  grace  and  truth." 

After  the  last  gospel  whilst  the  priest  is  returning  to  the 
vestry,  he  is  directed  to  recite  the  following  Antiphon  : 

"  Let  us  sing  the  song  of  the  three  children,  which  the 
holy  souls  sang  in  the   fiery  furnace,   blessing  the  Lord." 

THE    SONU    OF   THE   THREE   CHILDREN.      (Dan   iii.) 

'■All  ye  works  of  the  Lord,  bless  the  Lord:  praise  and  exalt  Ilini  above 

all  for  ever. 
O  ye  angels  of  the  Lord  bless  the  Lord  :  bless  the  Lord,  O  ye  heavens. 
O  all  ye  waters,  that  are  above  the  heavens,  bless  the  Lord,  O  all  ye 

powers  of  the  Lord. 
O  all  ye  sun  and  moon  bless  the  Lord,  bless  the  Lord,  O  all  ye  stars  of 

heaven. 
O  every  shower  and  dew,  bless  ye  the  Lord,  bless  the  Lord;  bless   the 

Lord,  O  all  ye  spirits  of  God. 
O  ye  fire  and  heat  bless  tin-  Lord  ;  bless  the  Lord,  O  ye  cold  and  heat. 
O  ye  dews  and  hoarfrosts,  bless  the  Lord  ;  bless  the  Lord,  O  ye  frosl  and 

cold. 
O  ye  ice  and  snow,  bless  the  Lord  ;    bless  the  Lord,  O  ye  nights  and 

days. 
O  ye  light  and  darkness,  bless  the  Lord  ;  bless  the  Lord,  O  ye  lightnings 

and  clouds. 
0  let  the  earth  bless  the  Lord  ;   let  it  praise  and  exalt  Him  above  all 

forever. 


150  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

O  ye  mountains  and  hills,  bless  the  Lord  ;  bless  the  Lord,  O  all  ye  things 

that  spring  up  in  the  earth. 
O  ye  fountains,  bless  the  Lord  ;  bless  the  Lord  all  ye  seas  and  rivers. 
O  ye  whales,  and  all  that  move  in  the  waters,  bless  the  Lord  ;  bless  the 

Lord  O  all  ye  fowls  of  the  air. 
O  all  ye  beasts  and  cattle,  bless  the  Lord  ;  bless  the  Lord  O  ye  sons  of 

men. 
O  let  Israel  bless  the  Lord;  let  them  praise  and  exalt  Him  above  all 

forever. 

O  ye  priests  of  the  Lord,  bless  the  Lord  ;  bless  the  Lord,  0  ye  servants 

of  the  Lord. 
O  ye  spirits  and  souls  of  the  just,  bless  the  Lord  ;    bless  the  Lord,  (>  ye 

holy  and  humble  of  heart. 
O  Ananiah,  Asariah    and  Michael,  bless  the  Lord  :    praise  and  exalt 

Ilim  above  all  forever." 
Let  us  bless  the  Father  and  the  Son  with  the  Holy  Ghost  ;  let  us  praise 

and  exalt  Him  above  all  forever." 
Blessed  art  Thou,  O  Lord,  in  the  firmament  of  heaven  :  and   worthy  to 

be  praised  and  glorified,  and  exalted  above  all  forever." 
Psalm  150: 
"Praise  ye  the  Lord  in  His  holy  places  :  praise  ye  Him  in  the  firmament 

of  His  power. 
Praise   ye   Him  for  His  mighty  acts:   praise  ye  Him  according  to  the 

multitude  of  His  greatness. 
Praise  Him  with  sound  of  trumpet  :  praise  Him  with  psaltery  and  harp. 
Praise  Him  with  timbrel  and  choir  :  praise  Him  with  Btrings  and  organ. 
Praise  Him  on  high  sounding  cymbals  :  praise  Him  on  cymbals  of  joy. 
Lei  every  spirit  praise  the  Lord.     Alleluia." 

Note.  The  church  permits  the  celebration  of  High  Mass,  without 
Deacon  and  Subdeacon  when  these  are  nol  to  be  had,  but  as  thelites 
ami  ceremonies  of  High  Mass,  are  easily  understood  after  our  comments 
on  Solemn  Muss,  (here  is  nonecessity  to  explain  them  here. 


A    HISTORY    OF   THE   WORSHIP   OF   GOD.  151 

APPENDIX. 

REGARDING   THE    USE    OF   THE    LATIN    LANGUAGE  IN  THE  CELE- 
BRATION OF  THE  MASS. 

The  church  in  our  part  of  the  world  directs  her  priests  to 
use  the  Latin  language  in  the  celebration  of  Mass.  and  the  ad- 
ministration of  the  sacraments.  Latin,  however,  can  cot  be 
called  the  language  of  the  church.  She  requires  some  of  the 
clergy  in  the  East  to  use  Greek,,  Syrian,  Armenian,  Coptic, 
Slavonic,  in  Mass,  just  as  strictly  as  she  requires  others  to  em- 
ploy Latin. 

The  apostles  and  their  successors  did  not  only  preach,  but 
also  celebrate  the  divine  offices,  in  the  vulgar  tongue  of  the  peo- 
ple in  whose  country  they  preached  the  Gospel.  The  church, 
however,  has  very  good  reasons  for  employing  the  Latin  lan- 
guage in  her  liturgy  ;  for  not  to  mention  the  words  of  the  title 
of  the  cross  which  were  written  in  Latin,  as  also  in  Greek  and 
Hebrew,  the  Latin  language  can  not  be  called  an  unknown 
tongue  in  Europe  and  America. 

Latin,  however,  is  a  dead  language,  and  precisely  on  this  ac- 
count it  is  most  admirably  adapted  to  our  worship  ;  for  the 
meaning  of  the  Latin  text  remains  ever  the  same  ;  by  using  it 
there  is  no  danger  for  the  purity  of  the  faith,  which  wouhl  not 
be  the  case  if  the  liturgy  were  written  in  living  languages,  sub-, 
ject  to  continual  variation.  As  new  translations  of  the  Mass 
and  liturgical  books  in  vernacular  languages  appear  from  time 
to  time  as  they  are  needed,  the  faithful  are  by  no  means  kept  in 
ignorance  of  the  meaning  of  our  rites  and  ceremonies. 

Finally,  the  Mass  is  not  a  lecture,  but  the  great  sacrifice  of 
the  new  law,  and  Christians  understand  this  sufficiently  to 
adore,  thank,  pray  to  God  at  Mass  without  even  the  use  of  a 
prayer  book. 


152  THE  WORSHIP  INSTITUTED  BY  JESUS  CHRIST. 

Ministers  who  use  only  one  or  two  languages  in  their  preach- 
ing, and  have  not  the  real  sacrifice  to  offer  to  God,  demonstrate 
by  this  very  fact  that  they  are  not  the  successors  of  those  to 
whom  it  was  said,  "  going  through  the  whole  world,  teach  all 
nations." 


GENERAL  INDEX. 


Index  to  Part  I.     The  History  of  the  Worship 

of  God. 


PART  I. 

The  worship  of  God  among  the  Children  of  Israel  before  the  days  of 
Our  Lord  Jesus  Christ. 


CHAPTER  I. 

PAGE. 

Divine  Worship — Its  Necessity. 1 

CHAPTER  II. 

The  Worship  of  God  from  Adam  to  the  Covenant  on  Mt.  Sinai 6 

CHAPTER  III. 

The  Covenant — The  Ten  Commandments — Ceremonial  Laws 21 

Section  1.     The  Covenant - 21 

Section  2.     The  Ten  Commandments -  28 

SectiionS.     The  Ark  of  the  Covenant -  24 

Section  4.     The  Tabernacle 26 

Section  5.     The  Court  of  the  Tabernacle '-'7 

Section  6.     Furniture  of  the  Tabernacle  and  its  Court 38 

Section  7.     Ministers  of  the  Tabernacle — The  High  Priest 29 

Section  S.     The  Priests ..  32 

Section  9.     The  Levites ..  -H 


154  GENERAL   INDEX. 

TAGE. 

CHAPTER  IV. 
Sacrifices— Their  Different  Ends— Ceremonies. :»7 

CHAPTER  V. 
From  the  Death  < >f  M< tses  to  David 1 43 

CHAPTER  VI. 
David. 

Section  1.     His  Early  History .  __ 50 

Section  2.     His  Psalms 52 

CHAPTER  VII. 
Jerusalem  in  the  Days  of  David 56 

CHAPTER  VIII.' 

Bringing  of  the  Ark — Psalms   Composed   on   that   Occasion — Wise 

Regulations  for  the  Worship  of  God  about  the  Tabernacle 58 

Section  1.     Bringing  of  the  Ark 58 

Section  2.     Psalms  Composed  on  that  Occasion 61 

Section  3.     Wise  Regulations  for  the  Worship  of  God   about  the 

Tabernacle 65 

CHAPTER  IX. 

Davids   Power — His  Son — Penance — Trials — Psalms  Composed  by 

Him  on  Those  Occasions 66 

CHAPTER  X. 
Mount  Moriah — The  Site  <>f  the  Temple 70 

CHAPTER  XI. 
The  Last  Days  of  David 83 

CHAPTER  XII. 

Section  1.    Solomon 94 

Section  9.    The  Building  of  the  Temple 98 

Section  8,    Its  I  ledicatjojQ 103 


GENERAL   INDEX.  L55 

PAS] 

Section   I.    The  Fall  of  Solomon - til 

Section  5.     Devout  Worshippers  in  the  Temple ll~ 

CHAPTER  XIII. 

Division  of  the   Kingdom  of  Solomon — The   Kingdom   of   Israel- 
Worship  of  God  Among  the  Separated  Tribes 120 

Section  1.    Division  of  the  Kingdom  of  Solomon 120 

Section  3.     The  Kingdom  of  Israel -- 121 

Section  3.     The  Prophets .. - -    135 

Section  4.     Elias  the  Prophet  in  the  Kingdom  of  Israel IJ1 

Section  5.    Micheas - --  132 

Section  0.     Eliseus. ---   - 136 

CHAPTER  XIV. 
History  of  Tobias -  -  - -  - -  141 

CHAPTER  XV. 
Fasting— Its  Efficacy — Jonas  and  the  Ninivites -  165 

CHAPTER  XVI. 

The  Kingdom  of  Juda 168 

Section  1.     Doings  of  Some  of  its  Kings . 168 

Section  '2.    Isaias --  181 

Section  3.     King  Ezeehias .. .. 187 

CHAPTER  XVII. 
End  of  the  Kingdom  of  Juda 303 

CHAPTER  XVIII. 

The  Captivity  of  Babylon... 308 

Section  1.    Jeremias —  208 

Section  2.  Dangers  to  which  the  Faith  of  the  Jews  were  Exposed.  JIT 

Section  3.     Mission  of  the  Prophets  During  the  Captivity 320 

Section  4.     Baruch  and  Idolatry 322 

Sections.  Ezechiel — His  Labors  among  the  Captives  of  Tellabib. .  328 

Section  6.     Daniel— His  Actions  and  Prophecies 242 


156  GENERAL    INDEX. 

PAGE. 

CHAPTER  XIX. 

End  of  the  Captivity  _ _ 281 

Section  i.     Edict  of  Cyrus— Return  of  Two  Colonies 281 

Section  2.     Building  of  the  Temple 292 

CHAPTER  XX. 

From  the  Return  of  the  Captives  of  Bahylon  to  the  Appearance  of 

Jesus  Christ 303 

Section  1.     The  Machabees 303 

Section  2.     Terrible  Punishment  of  Blasphemers--. 322 

Section  3.     Admirable  Examples  of  Obedience  to  the  Laws  of  God 

— Conclusion __ 331 


Index  to  Part  II.     A  History  of  the  Worship  of 

God.  " 


BOOK   I. 


CHAPTER  I. 

PAGE. 

From  the  Apparition-to  Zachary  to  the  Beginning  of  our  Lord's 

Public  Life. 1 

Section     1.     An  Angel  Appears  to  Zachary — The  Conception  of  St. 

John  the   Baptist ._ 1 

Section     2.     The  Annunciation  to  the  Blessed  Virgin  Mary 3 

Section    :!.    St.  John's  Account  of  the  Divine  Generation  of  Our 

Lord  Jesus  Christ I 

Section     4.     The  Genealogy  of  Our  Lord's  Human  Generation 6 

Section    5.    The  Visitation  to  St.  Elizabeth    The   Magnificant 7 

Section    <;.    John  the  Baptist  is  Born— The  Hymn  of  Zachary 9 

Section     7.     Joseph  Admonished  by  an  Angel  Concerning  the  Vir- 
ginity of  Mary  11 


GENERAL   INDEX.  157 

PAOl 

Section    8.    Christ  is  Born  at  Bethlehem  and  Circumcised \-i 

Section    !>.     After  Forty  Days  Jesus  is  Presented   in   the  Temple—  15 

Simeon's  ( lanticle in 

Section  10.    The  Visit  of  the  Wise  Men  from  the  East 17 

Section  11.    The  Flight  into  Egypt 19 

Section  12.    The  Rest  of  the  History  of  Jesus  till  Bis  Thirtieth  fear  80 

CHAPTER  II. 

Preparation  for  the  Ministry.. oo 

Section  1.    John's  Mission  and  Preaching— Christ  is  Baptised  by 

Him oo 

Section  2.     Christ  is  Led  by  the  Spirit  into  the  Desert— His  Fist 

and  Temptation 25 

CHAPTER  III. 

Narrative  of  Our  Lords  Public  Life 27 

Section  1.    The    Sanhedrim     Question     John    the    Baptist— His 

Answer. 37 

Section  2.  The  First  Miracle  of  Jesus  at  Cana—  He  goes  to  Caphar- 
naum.. ... ;;n 

CHAPTER  IV. 

The  Ministry — First  Year __ 32 

Section     1.     Jesus  (Joes  up  to  Jerusalem  for  the   Pasch,   and  Casts 

t  lie  Buyers  and  Sellers  Out  of  the  Temple— First   Passover :;-.' 

Section  2.  Nicodemus  Comes  to  Jesus  by  Night— Our  Lord's  Dis- 
course with  Him 33 

Section  3.  After  the  Pasch  Jesus  Begins  to  Baptise— John's  Testi- 
mony of  Him _. 34 

Section  4.  Jesus  Returns  to  Galilee— His  Discourse  with  the 
Woman  of  Samaria 85 

Section  5.  On  His  Return  to  Cana  in  Galilee  Jesus  Heals  the 
Ruler's  Son :;s 

Section  6.  Jesus  Goes  to  Nazareth,  and  There  Preaches  in  the 
Synagogue :;<i 

Section  7.  Jesus  Goes  Down  to Capharnaum  and  Dwells  There- 
Jesus  Calls  Peter,  Andrew,  James  and  John 40 


158  GENERAL   INDEX. 


PAGE. 


Section    8.    Jesus  Teaches  in  the  Synagogue  of  Capharnaum  on  the 

Sabbath  and  <  'asts  oul  a  Devil. 41 

Section     9.     On  the  Same  Day  He  Heals  Peter's  Wife's  Mother  and 

Many  Others )-.' 

Section  10.     Early  the  Next  Morning  Jesus  Retires  to  a  Desert  Place 

and  then  Begins  to  Preach  Throughout  the  Cities  of  Galilee  .  _ .  42 
Section  11.     The   Multitudes   Follow  Him— Christ's  Sermon  on  the 

-Mount ._. 43 

Section  12.     The  Miraculous  draught  of  Fishes 50 

Section  13.     Jesus  Heals  a    Leper— The    Fame    of    Him    Spreads 

Abroad 51 

Section  14.     Returning  to  Capharnaum,    He  Heals   the   Paralytic, 

and  Calls  Mathew :,1 

Section  15.     Jesus  is  Entertained  in  Mathew's  House— His  Answers 

to  the  Pharisees 5? 

CHAPTER  V. 

Second  Year  of  the  Ministry ._ ;>i 

Section    1.    Jesus  Goes  the  Second  Time  Up  to  Jerusalem  for  the 

Passover— He  Heals  the  <  ripple  at  the  Pool  of  Bethsaida r>4 

Section    2.    The  Disciples  Pluck  Ears  of  Corn  on  the  Sabbath  Day 

— Our  Lord's  Answer  to  the  Pharisees 57 

Section     3.     Jesus  Works    knother   Miracle  on    the  Sabbath— The 

Pharisees  and  Eerodians  I  ionspire  Against  Him 5*3 

Section    4.     Jesus  Goes  to  the  Seaside  and  Works  many  Miracles — 

He  ( ihoosee  Bis  Twelve  Apostles 58 

Section    5.    The  Sermon  on  the  Plain :>;> 

Section    6.    Jesus  Heals  the  Centurian's  Servant 61 

Section    7.    Jesus  Raises  the   Widow's  Son  to  Life— John   Sends 

Messengers  to  Him 68 

Section    s.    Jesus  Speaks  to  the  People  About  John,  and  Upbraids 

<  lertain  ( litdes  for  their  Unbelief. .. »',:: 

Section    9.    On  the  Same  Da j  He  Dines  in  the  House  of  Simon  the 

Pharisee    The  Conversion  of  Marj    Magdalen,  and  Parable  of 

the  Two  Debtors 65 


GENERAL   INDEX.  L59 


HM 


Section  id.  Jesus  Makes  a  Second  Circuit  Through  Galilee — On 
I  [is  Return  to  Capharnaum  He  Heals  tin-  Mind  and  Dumb  I  »•■- 
moniac .. 61 

Section  11.  The  Phariees  Ask  for  a  Sign— Christ's  Mother  and  His 
BrethrenSeek   Him 68 

Section  12.    The  Parables  of  the  Sower,  of  the  Cockle,  of  the  Must. 

ard  Seed,  and  of  the  Leven 69 

Section  1::.    Jesus  Having  Returned  to  the  House,  His  Disciples  Abb 

Him  to  Explain  the  Parables 71 

Section  14.  The  Explanation  of  the  Parable  of  the  Cockle,  Para- 
bles of  the  Hidden  Treasure,  of  the  Pearlof  Great  Price  and  of 
the  Draw  Net 72 

Section  16.     After  These  Discourses  Jesus  Passes  Over  the  Lake — 

He  Stills  the  Tempest 7:; 

Section  16.    Having  Come  to  the  Country  of    the  Gerasenes,    He 

( lures  the  Demoniac. 74 

Section  17.  Jesus  Returns  to  Capharnaum,  and  Reproves  the  Phar- 
isees  75 

Section  18.     Jesus  Raises  Jairus'  Daughter  to  Life  and  Heals  the 

Woman  Sick  with  the  Issue  of  Blood 75 

Section  19.  He  heals  the  Two  Blind  Men,  and  Then  Visits  Naza- 
reth Again 7  7 

Section  20.  Jesus  Makes  a  Third  Circuit  of  the  Cities  of  Calilee — 
The  Twelve  Apostles  Sent  Out  to  Preach  His  Instructions  to 
Them.. — .     78 

Section  21.     The  Fame  of  Jesus  Reaches  Herod- -Account  of  the 

Martydrom  of  John  the  Baptist 80 

Section  22.     The  Apostles  Return  to  Jesus — He  Retires  With  Them 

to  the  Desert,  and  Feeds  Five  Thousand 81 

Section  28.    Jesus  Walks  on  the  Sea,  and  Returns  to  Capharnaum. .    83 

Section  24.  Jesus  Meets  the  Multitude  at  Capharnaum,  and  Dis- 
courses on  the  Holy  Eucharist s4 

CHAPTER  VI. 

The  Ministry,  Third  Year 87 

Section  1.  Jesus  is  Questioned  by  the  Pharisees,  and  Answers 
Them— Third  Passover 87 


160  GENERAL   INDEX. 

PAS] 

Section    2.    Jesus  Goes  to  Tyre  and  Sidon— The  Faith  of  the  <  an- 

aanite  Woman 88 

Section    3.    Jesus  Returns  to  the  Eastern  Coast  of  the  Lake  of  Ti- 

herias— He  Cures  a  Deaf  and  Dumb  Man 89 

Section    4.     He  Feeds  the  Four  Thousand  with  Seven  Loaves 90 

Section   5.    He.  Goes  to  Magdala,  and  Afterwards  Again  Across  the 

Sea— He  Answers  the  Pharisees— The  Blind  Man  Healed 90 

Section    6.     Jesus  Goes  to  Ceserae  Phillippi— The  Confession  of  81 , 

Peter 92 

Section    7.    Jesus  Foretells  His  Passion  to  His  Disciples  for  the  First 

Time. 93 

Section    8.     The  Account  of  the  Transfiguration 94 

Section   9.    Jesus  Comes  Down  from  the  Mountain,  Discourses  with 

I  lis  Disciples  and  Heals  the  Demoniac _     95 

Section  10.     Jesus  Speaks  Again  of  His   Passion,  and   Returns  to 

Capharnaum — He  Pays  the  Tribute 97 

Section  11.    The  Disciples  Inquire  who  Shall  Be  the  Greatest — Jesus 

Instructs  them  in   Humility  and  Other  Things— The  Parable  of 

the  Lost  Sheep _. *..     98 

Section  12.     In  Answer  to  a  Question  by  Peter,  Our  Lord  (lives  the 

Parable  of  the  Unmerciful  Servant. ...   100 

Section  13.     Jesus  Goes  up  to  Jerusalem  for  the  Feast  of  Tabernacles 

— He  Discourses  with  the  Jews 101 

Section  14.     The  Pharisees  Send  to  Apprehend  Him.. 102 

Section!").     The  Next  Day  the    Pharisees  Bring  to  Jesus  a  Woman 

Taken  in  Adultery — His  Discourse  to  Them in:', 

Section  16.     Jesus  Gives  Sight  to  the  Man  Born  Blind 106 

Section  17.    Jesus  Continues  His  Discourse— He  speaks  of  Himself 

as  t lie  Door  and  the  Good  Shepherd 108 

Section  is.     Our  Iiord  After  Returning  to  Galilee,  Sets  Oul  Again 

From  Thence  for  His  Last  Journey  Towards  Jerusalem..  109 
Section  19.  Jesus  Sends  Forth  the  Seventy-Two  Disciples— His  In- 
structions to  Them 110 

Section  30.    Jesus  Having  Lefl  Galilee,  Journeys  on  Towards  Juden 

— On   His  \\.i\    id-  Answers  the  Lawyer— The  Parable  of  the 

' I I  Samaritan ill 


GENERAL    INDEX.  ll'il 


r  \'.i 


Section  31.    .Ions  Teaches  the  Disciples   to  Praj     The  Parable  of 

the  Friend  at  Midnight     iij 

Section  22.     A  Pharisee,  Asks  Jesus  to  Dine    Jesus  Warns  the  Phari- 
see  -.  118 

Section  23.     A    Multitude   Baring  Collected,  Jesus   Discourses    \<< 

Them-  The  Parable  ot  the  Rich  Fool  1 1 1 

Section  24.     Jesus  Urges  the  Necessity  of   Pennine     The   Parable  of 

the  Barren  Fig  Tree 117 

Section  2.">.     The  Seventy-Two  Return — Jesus  Discourses  to  Them       11* 
Section 26.    Jesus  Heals  the   Infirm  Womanon  the  Sabbath,  and 

Continues  Bis  Journey,  I  discoursing  by  the  Way 1  lit 

Section  27.     The    Pharisees    Bring   a    Message    From   Herod — Our 

Lord's  Answer 120 

Section  28.     Jesus   Leaves  Perea,  and  is  Received  at  Bethany  into 

t  he  House  of  Martha _     120 

Section  29.     Jesus  Arrives  at  Jerusalem,  and  Keeps  the  Feast  of  the 

Dedication— He  Leaves  Again  After  the  Feast 121 

Section  30.     Jesus  Eats  Bread  at  a  Pharisee's   House,  and  Heals  the 

Dropsical  Man —The  Parable  of  the  Great  Supper.. 122 

Section  31.     Great    Multitudes   Follow  Jesus    Beyond    the  Jordan— 

His  Warning  to  Them _ 123 

Section  32.  The  Scribes  and  Pharisees  Murmur  at  Jesus -The  Par- 
able of  the  Lost  Sheep,  of  the  Lost  Piece  of    Money,  and  of  the 

Prodigal  Son 1 24 

Section  33.  Jesus  Adds  the  Parables  of  the  Unjust  Steward,  and  of 
the  Rich  Man  and  Lazarus,  and  Speaks  to  His  Disciples  of  Scan- 
dals   120 

Section  34.     Jesus  Leaves  Perea  to  Go  Again  to  Bethany,  where  lie 

Raised  Lazarus 129 

Section  3o.     The  Pharisees,  Enraged  at  This   Miracle.  Take  Council 

Against  Jesus  — He  (Joes  to  Ephriam bi- 
section 30.    Jesus  Leaves  Ephraim,  and  Passes  Through  Samaria- 
He  Heals  the  Ten  Lepers bi- 
section 37.    Jesus  Speaks  of  the  Coming  of  the  Kingdom  of  God         bi- 
section 38.    The  Parables  of  the  Unjust  Judge,  and  of  the  Pharisee 

and  of  the  Publican .  - 184 

lift 


102  GENERAL   INDEX. 

)-A(iK. 

Section  :!!».  The  Pharisees  Try  to  Entrap  Jesus,  by  a  Question  on 
Divorce 135 

Section  40.  Little  Children  are  Brought  to  Jesus— He  Lays  Hi- 
Hands  on  Them  and  Blesses  Them 136 

Section  41.  Jesus  Bids  the  Rich  Young  Ruler  Give  Up  His  Posses- 
sions and  Follow  Him — The  Discourse  on  Riches 136 

Section  42.  Jesus  Speaks  of  the  Reward  of  Those  That  Leave  All 
for  His  Sake — The  Parable  of  the  Laborer  in  the  Vineyard ...       138 

Section  43.  Jesus,  on  the  Way  to  Jerusalem,  Again  Foretells  His 
Passion,  Death  and  Resurection — The  Ambitious  Request  of  the 
Mother  of  James  and  John 139 

Section  44.  Our  Lord  Heals  a  Blind  Man,  Enters  Jericho,  and 
Abides  at  the  House  of  Zacheus 140 

Section  45.     The  Parable  of  the  Pounds 141 

Section  46.     Jesus  Restores  Sight  to  Bartimeus 142 

Section  47.  Jesus  Arrives  at  Bethany  on  the  Sixth  Day  Before  the 
Pasch 142 

Section  49.  Jesus  Sups  With  Simon  the  Leper,  Lazarus,  Martha, 
and  Mary  Being  Present — Mary  Anoints  Him  With  Precious 
Ointment .   143 

CHAPTER  VII. 

The  Events  of  Holy  Week 144 

Introduction 144 

Section    1.     Sunday,  the  Frst  Day  of  the  Week,  the  Tenth  of  Nisan 

— Jesus  Enters  Jerusalem  in  Triumph 144 

Section    2.     The  Cursing  of  the  Fruitless  Fig-tree — Jesus  Cleanses 

the  Temple  for  the  Second  Time 147 

Section    3.     The  Next  Morning  Jesus   Returns  From  Bethany  to 

Jerusalem,  and  Discourses  by  the  Way.. lis 

Section  4.  Jesus  Enters  the  Temple — His  Authority  is  Questioned  1  18 
Section    5.     Jesus  Speaks  Against  the  Chief  Priests  and  Scribes — 

The  Parables  of  the  Two  Sons,  of  the  Wicked  Husbandmen,  and 

( >f  t  lie  Marriage  of  the  King's  Son 149 

Section    6.     The  Question  of  the  Sadducees 150 

Section    7.     The  Scribe's  Question— Our  Lord's  Question  to  the  .Son 

of  David 151 


GENERAL   INDEX.  L63 

PA  01 

Section    8.    Jesus  Cautions  Bis   Disciples  Against   the   Pharisees, 

and  Denounces  Their  I  hpocris\  152 

Section    9.    The  Widow  at  the  Treasury 154 

Section  10.     Certain  Gentiles  Desire  (o  See  Jesus 155 

Section  li.    Our  Lord,  on  the  Mount  of  Olives,  Discourses  About  the 

Signs  of  His  Coming  and  of  the  End  of  the  World. 156 

Section  12.     The  Parables  of  the  Ten  Virgins,  and  of  the  Talents 1G0 

Section  13.    Jesus  Describes  the  Final  Judgment  of  all  Nations 161 

Section  14.     Judas  Agrees  to  Betray  His  Master  for  Thirty  Pieces 

of  Silver 162 

Section  15.    The  Preparations  for  the  Pacchal  Supper. 164 

Section   16.     The  Paschal    Supper — The   Institution  of  the  Blessed 

Kucharist 165 

Section   17.     Our  Lord  Washes  His  Disciples  Feet,   Points  Out  the 
Traitor,  and  Appoints  St.  Peter  to  be  the    Confirmer  of  Bis 

Brethren.. 169 

Section  18.     Jesus  Consoles  His  Apostles — The  Promise  of  the  Par- 
aclete    172 

Section  19.     Our  Lord's  Intercessory  Prayer 177 

Section  20.     Our  Lord  Goes  Forth  with  His  Disciples  to  the  Mount 
of  Olives — The  Apostles  and  St.    Peter  are  again  Forewarned..    17!) 

Section  21.     The  Agony  of  the  Garden 17!) 

Section  22.     Jesus  is  Betrayed  by  Judas. 1st) 

Section  2U.     Jesus  is  Lead  Bound  to  the  Palace  of  Annas  and  Cai- 

phas — Peter's  Denials 182 

Section  24.    Jesus  is  Formally  Condemned  by  the  Sanhedrim,  and 

Led  to  Pontiii6  Pilate  the  Governor _ 184 

Section  25.    The  Remorse  of  Judas 185 

Section  26.     Jesus  Before  Pontius  Pilate   . . 185 

Section  27.     Jesus  Before   Herod 186 

Section  28.    Barabbas  Preferred  to  Jesus 187 

Section  29.    Jesus  is  Scourged  and  Crowned  with  Thorns 188 

Section  80.    Jesus  is  Brought  Forth  to  the  People 188 

Section:!!.    Jesus  is  Led  Away  to  be  Crucified. ....   189 

Section  32.    Jesus  on  the  Cross— His  Seven  Laerf  Words 190 

Section:;:;.    The  Signs  That  Followed  the  Death  of  Jesus I'.M 


K'>4  GENERAL   INDEX. 

Section  34.    The  Side  of  Jesus  Opened  with  a  Spear — 194 

Section  35.    Jesus  is  Taken   Down  from  the   Cross  and  Laid  in  a 

New  Tomb  in  the  <  rarden 196 

Section  36.    The  Sepulchre  is  Made  Sure... 196 

CHAPTER  VIII. 

Easter  Time— Events  of  the  Forty  Days  From  the  Resurrection  to 
tlic  Ascension... 197 

Section     I.     The  Angel  Rolls  Back  the  Stone  from  the  Dooi  of  the 
Sepulchre -  - -  -   199 

Section    3.    St.  Mary  Magdalene  tells  St.  Peter  and  St.  John  that 

They  Have  Taken  Him  Away 300 

Section    :'..    The  Visit  to  the  Sepulchre  Narrated  by  St.  Luke 200 

Section    4.     Peter  and  John  Visit  the  Sepulchre . .  201 

Section    5.    Jesus  Appears  to  St.  Mary  Magdalene 201 

Section     6.     Jesus    Appears    to    the    Women — The  Report  of  the 
Guards 202 

Section     7.     Jesus  Appears  to  St.  Peter  and  to  the  Two  Disciples..  802 

Section    8.    Jesus  Appears  to  the  Assembled  Apostles  in  the  Absence 
of  St.  Thomas .-' - 20;i 

Section     !».     After    Eight    Days    Jesus     Appeals    Again  to  Them, 
Thomas  being  Present ... 804 

Section  10.    Jesus  Manifests  Himself  to  Seven  Disciples  at  the  Sea 
of  Tiberias -  - - 805 

Section  11.    Jesus' Commission  to  St.  Peter  to  Feed  His  Lambs  and 
Sheep      - - 806 

Section   12.    Jesus  Appears  to  His  Disciples  on  a  Mountain  in  Gal- 
ilee.   - - 801 

Section  13.     Another  Appearance  Recorded  by  st.  Paul.  SO? 

Section  il.    Jesus  Appears  to  the  Apostles  at  Jerusalem      807 

Section    15.      Tin    Ascension 808 

CHAPTEK  IX. 
Section  I.     Alter  the  Ascension  tlie  Apostles  Return  to  Jerusalem 

Election  of  Matthias  .   - 810 

Section  8.    The  Day  of  Pentecost,  and  Descenl  of  the  Kolj  Ghost      811 
Appendix,  Account  of  the  State  of  the  Infant  Jesus  ._!.. 818 


GBNEBAL   INDEX.  L66 

ndex  to  Pari  II.     The  Worship  of  God  as  Estab- 
lished by  Jesus  Christ;  or  the  Holy  Mass. 


BOOK   II. 


CHAPTER   I. 
The  Divine  Presence  Before  and  Since  the  Coming  of  Christ. 

P  Mil 

Section     1.     In  What  Does  the  Divine  Presence  Consist 1 

Section    2.     Benediction  of  the  Blessed  Sacrament 11 

Section    -i.    The  Forty  Hours  Adoration. 14 

Section    4.    Processions  of  the  Blessed  Sacrament 17 

CHAPTER    II. 

Preparing  tor  the  Institution  of  the  Great  Act  of  Worship 24 

CHAPTER  III. 
The  Only  one  Great  Act  of    Public  Worship  Instituted  by  Jesus 

Christ - - ■-'  • 

Section     1.     Decree  of  the  Council  of  Trent 27 

Section     o.     The  Jewish  Pasch - «s 

Section     3.     Our  Lord  Celebrates  the  Passover 30 

Section    4.    The  Last  Supper --- 32 

Section    5.    The  Institution  of  the  Sacrifice - :;l 

Section     ti.     After  the  Institution ...  ;;,i 

Se.tion     T.     What  About  the  Worship?. - 

CHAPTER  IV. 

The  Holy  Trinity  Adequately  Glorified  by  the  Mass 11 

Section    1.    Jesus  Christ  is  the  Chief  Priest  of  Our  Sacrifice —  41 

Section     2.     The  Divine  Victim  of  the  Mass 1"> 

CHAPTER   V. 

Jesus  Christ  Present  on  the  Altar  Glorified  by  Men  and  Angels  51 

Section    l.    Jesus  Christ   Present  on  the  Altar    51 


1G6  GENERAL   INDEX. 


PAGB 


Section    2.    Jesus  Christ  on  the  Altar  Adored  by  Men 52 

Section    3.    The  Holy  Angels  Assisting  at  Mass 58 

CHAPTER  VI. 

The  Ritual  of  the  Mass  and  the  Faithful .~>7 

Section     I.     Why  Strange  to  Outsiders ."">? 

Section    2.     A  Source  on  Edification  to  the  Catholic <»•• 

Section    3.     A  Sure  Means  to  Acquire  Heroic  Virtues. 62 

CHAPTER  VI 1. 

The  Sacrifice  of  the  Mass  is  a  Holocaust,  a  Sacrifice  of  Thanks,  a 

Sacrifice  of  Propitiation,  a  Sacrifice  of  Impetration 64 

Section     1.     The  Sacrifice  of  the  Mass  is  a  Holocaust 64 

Section     2.     The   Sacrifice  of  the  Mass  is  a  Sacrifice  of  Thanks.,  I!9 

Section    3.     The  Sacrifice  of  the  Mass  is  a  Sacrifice  of  Propitiation  7:! 

Section     4.     The  Sacrifice  of  t he  Mass  is  a  Sacrifice  of   Impetration  77 

CHAPTER  VIII. 

The  Banquet 80 

Section     1.     When,  Why  was  it  Instituted? 80 

Section     2.     The  Banquet  is  Great  Indeed. 82 

Section    3.    The  Moment  most  Proper  to  Receive  Communion 83 

Section     4.     Admirable  effects  of  Communion 85 

CHAPTER  IX. 

The  Hall  of  the  Banquet 89 

Section     i.    The  Place  for  the  Sacrifice  and  the  Banquet  89 

Section    2.    The  Furniture  of  the  Banquet  Ball.. 92 

Section    :'.    The  Communion  Table  and  the  Rite  for  GivingCom- 

nmnion 98 

CHAPTER  X 

The  Men  Invited  to  the    Banquet !»•"' 

Section      1.      All  are  Invited  to    It 96 

Section    2.     Sow  Of  ten  Should  the  Faithful  Receive  Communion  ?  07 

Seci  ion    :'..     Preparation  for  ( lommunion. — Discipline  of  the  Church  103 

Section     I.     Affi •!•  the  Banquet  .  - 105 


GENERAL    INDEX. 


I  (17 


i-\>.r. 
CHAPTER  XI 

ThePrieal 106 

Section     1.    There  Must  be  a  Visible  Sacrificer '06 

Section    3.     Bow  the  Church   Prepares  Ber   Candidates  for  the 

Priesth< >od I ' ,v 

Section    '■'>.    How  Does  the  Priesl  Prepare  Bimself  to  Celebrate  ?.  108 

CHAPTER  XII. 

The  Communion  of  Saints  ami  the  Mass 109 

Section    1.     What  Does  the  Communion  of  Saints  Mean? 109 

Section    3.    The  Union  which  Exists  Between  the  Faithful  Exem- 

plified  in  the  Mass 'I' 

Section    :!.    The  Souls  in  Purgatory  and  the  Mass        --- ,1:; 

Section    4.    The  Angels  and  Saints  in  the  Mass - -  Utt 

CHAPTER  XIII. 
Mass  the  Perpetual  Sacrifice -  - 121 

CHAPTER  XIV. 

Solemn   Mass.. - -- ■•--  ''-'•' 

Section    1.    Of  the  Church  Edifice  and  its  Furniture -  125 

Section    2.    Of  the  Ministers  of  Solemn  Mass 128 

Section    :',.    Of  Sacred  Music - 136 

Section    J.     Ceremonies  Special  to  Solemn   Mass 137 

APPENDIX. 

Regarding  the  Use  of  the  Latin  Language  in  the  Celebration  of  the 

Mass,  Etc. 151 


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